o 



V 




«5 ^ 



si 



4 



i 



NINE SERMONS 



ON IMPORTANT 



DOCTRINAL AND PRACTICAL SUBJECTS, 



DELIVERED IN PHILADELPHIA, NOVEMBER, 1834. 



BY HOSEA BALLOU, 

PASTOR OF THE SECOND UNIVERSALIST SOCIETY IN BOSTON. 



TAKEN IN SHORT HAND. 
WITH 

A BRIEF MEMOIR OF THE AUTHOR, 

AND AN APPENDIX. 



PHILADELPHIA: 

PUBLISHED BY ABEL C. THOMAS, 
John Richards, Printer. 
1835, 



33NS- 



Entered according to Act of Congress, in the year 1834, by Abel 
C. Thomas^ in the Clerk's Office of the District Court for the Eastern 
District of Pennsylvania, 



PREFACE. 

The Sermons of which this volume is composed, were delivered 
during a visit of the author to Philadelphia, in the month of Novem- 
ber, 1834. With the exception of the second Sermon, they were 
taken down by an able stenographer of this city — from whom the 
MSS. were purchased by the publisher, The exception referred to 
was written out and furnished by the author, in compliance with the 
urgent solicitation of the undersigned. 

It is confidently believed that the stenographer did ample justice 
to the speaker. As the discourses were delivered without notes of 
any description, the occurrence of occasional repetitions was to have 
been expected. These the publisher has taken the liberty to expunge. 
He has also exercised the privilege of an editor, in supplying such 
remarks and citations as seemed required fully to express the mean- 
ing of the preacher. Persons who are accustomed to extemporaneous 
speaking, are aware, that an occasional omission of this description 
will occur in their public communications. 

The Sermons are all on important doctrinal and practical subjects, 
They cannot fail to interest and edify the reader. They are distin- 
guished by patient reflection, deep penetration, and sound logic. — 
The doctrinal features are prominently developed, and the practical: 
influences ably delineated. In a word, the Sermons are strongly 
characteristic of Hosea Ballou — rand every one who has attentively 
perused any of his productions, will understand what I mean. 

The discourse entitled, " Growth in Knowledge and Grace," was 
delivered by request of the "Young Men's Universalist Institute." 
It is a production replete with sound argument and wholesome ad- 
vice. The members of the association unanimously tendered to Br. 
Ballou the expression of their unfeigned gratitude, for his cheerful 
compliance with their request.. And they fervently pray, that the 



IV PREFACE. 

exhortations and instructions of that aged minister of the reconcilia* 
tion, may be long remembered and practically regarded by the In^ 
stitute. 

The principal part of the " Memoir of the Author," is extracted 
from Whittemore's " Modern History of Universalism" — for which 
valuable and interesting work, it was specially written by Br. Ballou. 

The articles inserted in the Appendix, are offered in illustration 
of portions of some of the Sermons. The Address of the Philadel- 
phia Universalist Institute is specially commended to the attention 
of the reader. A. C. T. 

Philadelphia, January, 1835. 



CONTENTS. 



SERMON L 

JESUS A WITNESS, LEADER AND COMMANDER. 
* Behold I have given him for a witness to the people, a leader 
and commander to the people* "-^Isaia h lv. 4 Page 13 

SERMON II. 

TEST AND TRIAL OF DOCTRINES. 
" Prove all things : hold fast that which is good."-—! Thess.v. 21. 27 

SERMON III. 

JUDGMENT SEAT OF CHRIST. 
"For we must all appear before the judgment seat of Christy 
that every one may receive the things done in his body, according 
to that he hath done, whether it be good or bad." — 2 Cor. v. 10. 4S 

SERMON IV. 

THE CRAFT AND CRIME OF ABSALOM. 

" So Absalom stole the hearts of the men of Israel." — 2 Sam. xv. 6, 65 
SERMON V. 

INFLUENCE OF DIVINE GRACE. 
H What shall we say then ? Shall we continue in sin, that 
grace may abound ? God forbid.. How shall we, that are dea,d 
to sin r live any longer therein ? "— itom. vi. 1, 2. 7-T 

SERMON VI. 

REFUTATION OF THE SERPENT'S DOCTRINE. 
" And the serpent said unto the woman, Ye shall not surely 
die."— Gen. iii. 4. 95 

SERMON VII. 

GROWTH IN KNOWLEDGE AND GRACE. 

M -But grow: in grace,, and in the knowledge of our Lord and 
Saviour Jesus Christ."— 2 Peter iii. 18. 113; 



vi 



CONTENTS, 



SERMON VIII. 

BAPTISM INTO CHRIST. 
"For as many of you as have been baptized into Christ have 
put on Christ. There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female : for ye are all 
one in Christ jQsus"—Galatians iii. 27, 28. 13fc 

SERMON IX. 

CONSTRAINING INFLUENCE OF THE LOVE OF CHRIST. 
" For the love of Christ constraineth us ; because we thus judge, 
that if one died for all, then were all dead. And that he died for 
all, that they which live should not henceforth live unto them- 
selves, but unto him which died for them, and rose again."— 
2 Cor. v. 14, 15. 147 



APPENDIX. 



Anecdote of John Murray, 


163 


Interesting Incident, 


- 164 


Reasons for Preaching the Truth, 


165 


Inducements to Holiness, 


- 167 


Original Anecdote, - 


169 


Recompense of Well-doing, - 


- 170 


Blinding Influence of Prejudice, - 


172 


Address of the Philadelphia Institute, 


- 173 


Morality of Universalism, 


176 


An Address to the Deity, 


« w 



BRIEF MEMOIR OF THE AUTHOR. 



Hosea Ballou was born in the town of Richmond, N. H., April 1 
30, 1771. The circumstances which induced his youthful connexion 
with the Calvinistic church of which his father was pastor, and his 
subsequent advances in religious knowledge, are stated in the follow- 
ing. auto-biographical sketch :■»— . 

M As to the doctrine of Calvinism, in which my honoured father 
was a believer, and which doctrine he preached until nearly the end 
of his public labours, my acquaintance with its various tenets, while 
quite a youth, was by no means very limited. Owing to the pious 
endeavours of a parent, whose affections for his children rendered 
him extremely anxious for their spiritual welfare, and to an early 
desire of my own to understand the doctrine of Christianity correct- 
ly, I was well acquainted with the most common arguments which 
were used in support of predestination, election, reprobation, the fall 
of man, the penal sufferings of Christ for the elect, the justice of re- 
probation, and many other particulars.^ such as regard the moral 
agency of man and his inability to regenerate himself, the sovereignty 
and irresistibility of regenerating grace, &c. 

When I was in my nineteenth year, there was what was termed 
a reformation in the vicinity where I lived, and many of my young 
friends and acquaintances professed religion and joined the Baptist 
church, of which my father was pastor. At this time I became 
more specially attentive to the subject of religion, and thought it my 
duty to become a professor, and to join the church, which I did, m 
the sincerity of my heart* in the month of January, 1789. From 
that period to the present I have been a constant student of the sci- 
ence of divinity. But owing to the strongly rooted prejudices which 
had so early taken possession of my mind, and to circumstances 
which necessarily limited my means, in youth,, of acquiring know-, 
ledge, my progress has been but smalL 



Vlll 



MEMOIR OF THE AUTHOR. 



At the time I joined the Baptist church, there were in Rich-, 
mond and Warwick, a few individuals, who called themselves Unk 
versalists, and who occasionally heard Br. Caleb Rich hold forth that 
doctrine. There was also an elderly gentleman by the name of Bal-- 
lou, a distant relation of my father, who also occasionally preached 
the same doctrine* These individuals frequently attended the Bap- 
tist meetings, and being of my acquaintance, we often conversed on 
the question, whether all mankind would alike be made partakers of 
the salvation of God. In those conversations I frequently found that 
my Calvinistic tenets could be managed either to result in Universal 
Salvation v or to compel me to acknowledge the partiality of the divine 
favour.. This gave me no small inquietude of mind; as I was always 
unable to derive satisfaction from sentiments which I could not de- 
fend. That which more than any thing else contributed to turn my 
thoughts seriously towards the belief of Universal Salvation, was the- 
ardent desires, with which I found myself exercised, that sinners 
might be brought to repentance and salvation. I found it utterly 
impossible to bring the feelings of my heart to conform to the doc- 
trine of eternal reprobation; and I was compelled to allow T , either 
that such feelings were sinful, or that my heavenly Father, in giving 
them to me, had imparted an evidence hi favour of the salvation of 
all men, the force of which I found no means to resist. As yet I 
was, like young converts in general, very little acquainted with the 
Scriptures. But the trials which I was then undergoing led me to 
examine the written word, to satisfy myself on the great question 
which had such weight on my mind. On reading the Bible, there 
would now and then, here and there, a passage appear to favour the 
doctrine of universal,, and impartial grace. But all the prejudices 
of my early education, in those things, w r ere arrayed against my 
making any advances. But in the spring following my union with 
the Baptist church, I left Richmond, my native place, and went with 
my brother Stephen, next older to myself, who joined the church a 
short time after me, to Hartford, in N. Y. then called Westfield,. 
where w T e spent the summer. In this town there was a Baptist 
church and congregation, enjo} 7 in g the pastoral labours of Elder 
Brown, on whose ministry we attended. My brother was apprehen- 
sive that my mind was inclined to Universalism; and told me that 
he had a desire that I should converse with Elder Brown on the 
subject, by which means he hoped I should become fully convinced 
that the doctrine was false, and be more settled in the belief in 
which I had made profession^ It must be here understood that J- 
was, by no means* at that time settled in my faith., There was, at 



MEMOIH OP THE AUTHOR. 



ix 



my brother's request, a conference appointed, after public service, on 
the Sabbath, for Elder Brown to convince me that I ought to give 
no heed to the doctrine which laboured in my mind. Accordingly 
we met. The Elder requested me to turn to some passage of scrip- 
ture which appeared to me favourable to Universalism ; promising to 
do his endeavours to show me the error of applying it in favour of 
such a doctrine. I well remember the apparent confidence which 
this man manifested when he took his seat, and called on me to find 
some scripture, that in the least favoured so dangerous an error. I 
opened to the 5th chapter of Romans. I had read this chapter with 
much attention, and was tolerably acquainted with its several parts 
and their relation to each other. I directed him to the 18th verse; 
and told him that I was unable to understand the passage, if it agreed 
with the doctrine of the eternal reprobation of any of the human 
family. He immediately began, in his way, to speak very loudly, 
and nothing to the subject. When he would sto£, I had only to in- 
form him that what he had offered had no relation to the text I had 
produced; and by showing him that the same all men who were 
under condemnation in the first member of the text, were under 
justification in the last, evidently confused his mind and immediate- 
ly turned it sour. He was no longer able to converse, with a right 
spirit, and prudence dictated a discontinuance. My brother now 
grew more uneasy, and told me that he was sorry I had conversed 
with Elder Brown. " For," said he, " as he could by no means 
answer you, and as he manifested anger, you will think you had the 
best of the argument, and will feel encouraged to indulge favourable 
thoughts of Universalism." You cannot suppose that I now use the 
very words which were used in conversation so long ago; I am care- 
ful only to give you the subject. As to this Elder Brown, I am far 
from wishing to represent him in an unfavourable light. I believe 
he was a worthy man. But it is a fact, that he was extremely 
ignorant of the subject, having had, as I presume, no acquaintance 
with the views of Universalists, or with their manner of arguing. — 
I continued my researches with no small solicitude; and by reading 
the Scriptures, and by conversing with those who opposed the doc- 
trine, before I returned the next fall, to Richmond, my mind was 
quite settled in the consoling belief that God will finally have mercy 
on all men. On my return I found that my brother, David Ballou, 
whose age is some over twelve years advanced of mine, had not only 
openly professed Universal Salvation, but had commenced preaching 
the doctrine. I spent most of my time with him until the fall before 
I was twenty-one^ when I began to speak in public, believing and 



X 



MEMOIR OF THE AUTHOR. 



preaching Universal Salvation, on the Calvinistic principles of atone^ 
ment, and imputed righteousness. — Soon after it was known that I 
believed in the doctrine, I was excommunicated from the Church* 
and was honoured with a copy of the document, carefully stating 
that no fault was found in me, excepting that I believed that God 
would finally save all men. 

I never read any thing on the doctrine of Universal Salvation be- 
fore I believed it, the Bible excepted ; nor did I know, that I now re- 
collect, that there was any thing published in its vindication in the 
world. Nor had I ever heard a sermon on the subject, except when 
in boyhood I heard Br. Rich — but concerning the sermon I realised 
nothing. 

It was some time after I was a preacher of the doctrine, that I be^ 
came acquainted with Relly's peculiar system ; and if my /nemory 
serves me correctly, I had left the principles of Calvinism entirely, in 
relation to atonement, before I learned from Br. Murray the tenets 
which he received from Mr. Relly. 

I had preached but a short time before my mind was entirely freed 
from all the perplexities of the doctrine of the trinity, and the com- 
mon notion of atonement. But in making these advances, as I am 
disposed to call them, I had the assistance of no author, or writer. — 
As fast as those old doctrines were, by any means, rendered the sub- 
jects of inquiry, in my mind, they became exploded. But it would 
be difficult for me now to recall the particular incidents which sug- 
gested queries in my mind respecting them. It may be proper for 
me here to state one circumstance, which, no doubt, had no small 
tendency to bring me on to the ground where I have for many years 
felt established. It was my reading some deistical writings. By 
this means I was led to see that it was utterly impossible to maintain 
Christianity as it had been generally believed in the church. This 
led me, of course, to examine the Scriptures, that I might determine 
the question, whether they did really teach that Jesus Christ died 
to reconcile an unchangeable God to his own creatures ? You can- 
not suppose that I was long in finding that so far from teaching 
such absurdities, the Scriptures teach that " God was in Christ re- 
conciling the world unto himself,'* The question respecting the 
trinity was, by the same means, as speedily settled. But I cannot 
say, for certainty, what year I became a Unitarian, but it was long 
before I wrote my Treatise on Atonement, the date of which you 
have. 

Respecting the doctrine of a future state of retribution there was, 
in my youth, but little said. Universalists having obtained satisfac- 



MEMOIR OF THE AUTHOR. xi 

tion that none of the human race would suffer endless punishment, 
thought they had sufficient reason to rejoice with exceeding joy, and 
to glory in the mercy of God. I never made the question a subject 
•of close investigation until lately. When I wrote my Notes on the 
Parables, and my Treatise on Atonement, I had travelled, in my 
mind, away from penal sufferings, so entirely, that I was satisfied 
that if any suffered in the future state, it would be because they would 
be sinful in that state. But I cannot say that I was fully satisfied, 
that the Bible taught no punishment in the future world, until I ob- 
tained this satisfaction by attending to the subject with Br. Edward 
Turner, then of Charlestown. For the purpose of satisfying ourselves 
h respecting the doctrine of the Scriptures, on this question, we agreed 
to do the best we could; he in favour of future punishment, and I the 
contrary. Our investigations were published in a periodical, called 
the Gospel Visitant. While attending to this correspondence, I be- 
came entirely satisfied that the Scriptures begin and end the history 
of sin in flesh and blood ; and that beyond this mortal existence the 
Bible teaches no other sentient state but that which is called by the 
blessed name of life and immortality. 

When I sat down to reply to Br. Turner, who urged the passage 
in Peter, respecting the spirits in prison, I knew not by what means 
I could explain the text without allowing it to favour the doctrine of 
future sufferings. I had, at that time, no knowledge of any transla- 
tion of the text, but the one in our common version. But on reading 
the whole subject in connexion, the light broke in on my mind, and 
I was satisfied that Peter alluded to the Gentiles, by spirits in prison, 
which made the passage agree with Isaiah 42d»" 

Mr. Ballou's first settlement as a Universalist preacher, was in 
the town of Dana, Mass. After the expiration of some years, he was 
induced to remove to Barnard, Vt. While resident at this place, he 
wrote his 44 Treatise on the Atonement," and 44 Notes on the Para- 
bles." Six years from the time of locating in Barnard, Mr. Ballou 
removed to Portsmouth, N. H. Here he remained for about six years, 
and then removed to Salem, Mass. In 1817, he accepted the invita- 
tion of the Second Universalist Society in Boston to become their 
Pastor, and as such he was installed on the 15th of December. He 
still sustains said official character. 

Mr. Ballou is in the 64th year of his age — yet 44 his eye is not dim* 
sor is his natural force abated." His public communications art 



Xii MEMOIR OF THE AUTHOR. 

distinguished by extraordinary penetration i perfect knowledge of hu* 
man nature, aptness of illustration, and closeness of reasoning. In 
private intercourse, he manifests the feelings of a heart baptized into 
the spirit of the living God. It is impossible to listen to his public 
exhibitions of love divine, without according to him the meed of 
sincerity and intellectual power; and it is equally impossible to min- 
gle with him in the walks of social life* without loving him from 
the heart. 

The following is a list of Mr. Ballou's works :— " Treatise on the 
Atonement"— "Notes on the Parables"— "XXVI Lectures"— "XXV 
Select Sermons"—" Candid Review"-—" XI Sermons," delivered in 
Philadelphia in 1821^2 — " Examination of Future Retribution" — 
" Letters in Defence of Divine Revelation" — besides many smaller 
publications. A. C. T. 



BALLOU S NINE SERMONS. 



SERMON I. 

Delivered in the Callowhill Street Church, Sunday Morning, 
November 2, 1834. 

JESUS A WITNESS, LEADER, AND COMMANDER. 

*' Behold, I have given him for a witness to the people, a leader 
and commander to the people."---IsAiAH lv. 4. 

I deem it unnecessary to occupy any of your time, 
in proving that this is a prophecy concerning the 
great Messiah. The connexion in which the pas- 
sage is found, fully justifies this conclusion, and it 
is not controverted by any Christian sect. We shall 
therefore proceed directly to speak of the Messiah, 
even of Jesus, as sustaining the several characters 
mentioned in the text. 

In the first place, we shall speak of him in the 
character of a Witness: 

In the second place, in the character of a Leader: 

In the third place, in the character of a Comman- 
der. "Behold, I have given him for a Witness to 
the people, a Leader and Commander to the peo- 
ple." 

Let us inquire, in the first place, into the utility 
and necessity of a witness. And by attending to 
2 



14 BALLOTS NINE SERMONS. 

this inquiry, we shall naturally be led to attempt 
the correction of some errors, which have almost 
imperceptibly crept into the Christian church. 

The office and work of a witness is, to make 
known the truth, not to those who already know 
it, but to those who are not in possession of the 
knowledge thereof. When a witness is called into 
any of your courts of justice, it is in order that he 
may bring to your knowledge facts and circumstances 
which have a bearing on the case in hand, that those 
who are judges in the matter may obtain the in- 
formation that is necessary to form correct judg- 
ment. A witness is not expected to make any thing 
true that is not true before his testimony is heard. 
No person supposes that the testimony of any wit- 
ness will make that true which is not true. A faith- 
ful witness testifies only to facts which are true be- 
fore his testimony is given. 

Here, then, you perceive that Christ, the Saviour 
of the world, in the character of a witness, makes 
nothing known to the children of men but what 
was true before he came into the world. Every 
point of doctrine that Jesus taught to the people, 
was just as true before he came, as it has been since. 
Every divine promise contained in the Scriptures, 
in relation to the gift of everlasting salvation, and 
in reference to being blessed of God forever, was 
equally true before the advent of Jesus, as it has 
been since, or ever will be. 

So far from having these views distinctly in their 
minds, many Christians have supposed that the truth 
of the Christian system began to exist about eigh- 
teen hundred years since ! They talk about the 
Gospel, and the Christian religion, and the scheme 



BALLOTj's NINE SERMONS. 15 

of man's salvation, as though these things had their 
beginning at the time the Saviour entered upon his 
ministry! But this is not the ease. All truth is 
coeval with the Divine existence— and consequently 
the doctrines above mentioned, were just as true be- 
fore Jesus proclaimed them to the world as they are 
now. 

" But," says the hearer, " if this be so, we do not 
perceive the necessity of the mission of Christ." 
My hearers, be not too hasty. The Messiah came 
in the character, and to do the work, of a witness — 
to make that know T n which was true before he came. 
As I have already remarked, a witness comes to 
manifest that which was true before his testimony is 
heard, and not to make something true by merely 
testifying to its existence. 

According to the views of thousands of Christians, 
the truth of the whole scheme of man's salvation de- 
pends entirely upon our believing it ! This is an- 
other step in error. They seem to suppose that the 
thing to be believed, is not true until it is believed. 
Now, your common sense teaches you better than 
this. You know that believing a thing does not 
make it true, neither does disbelieving a thing make 
it false. 

Says the objector, " I never could see any utility 
in, or necessity for preaching, if your doctrine of 
Universal Salvation be true." And yet, my hear- 
ers, you readily perceive that the position we have 
laid down, is approved and admitted by common 
sense. The testimony of a witness is to confirm, 
and not to make a thing true by testifying to it. — 
Allow me to present an illustration. Suppose this 
congregation was induced to believe, that the sun 



16 BALLOTS NINE SERMONS. 

would never rise again. If you really thought so, 
you would become melancholy in a moment. You 
would exhibit distress and perplexity in your counte- 
nances ; and you would probably be well nigh frighten- 
ed out of your senses. You would say, " What! shall 
we never again behold the glorious sun — never again 
feel his invigorating and cheering rays!" Never, 
no, never. Now, the truth of the case is, as the 
laws of nature have established it. Would your un- 
belief prevent the sun from rising? Would your 
unbelief make any difference as to the matter ? Yes, 
just as much difference as it would in regard to the 
simple truth of the Gospel of Jesus Christ; but all 
the unbelief that ever existed, or ever will exist, 
can never make it false. The Apostle Paul has 
stated an important question, referring to this sub- 
ject:— "What if some did not believe? Shall their 
unbelief make the faith of God without effect? God 
forbid: yea, let God be true, but every man a liar." 
Unbelief may beget lies by the million; but it can- 
not change truth into falsehood. 

When Jesus was brought before Pilate, he said 
to that magistrate, "To this end was I born, and for 
this cause came I into the world, that I should bear 
witness unto the truth." Yes, my friendly hearers, 
this was the great end and object of the mission of 
the Messiah — "to bear ivitness unto the truth" 
But the truth to which he testified, was truth before 
he came into the world. He is spoken of as "the 
faithful and true witness;" and he is thus spoken of, 
because he was faithful in proclaiming the great 
truths he was sent into the world to bear witness 
unto. Do you still inquire, "what necessity was 
there for his coming?" It was that man might know 



BALLOU'S NINE SERMONS. 17 

the truth, and rejoice in it. "Ye shall know the 
truth," saith our Lord, "and the truth shall make 
you free." 

Suppose I should see this congregation in the 
situation before referred to — all believing that the 
sun would never rise again, and that eternal night, 
in all its cheerless darkness, would cover the world. 
And suppose that your humble servant enjoys the 
converse opinion, and believes that the sun will rise 
again, and continue to rise, in all its beauty and 
loveliness. Would it not be kindness in him to at- 
tempt the correction of your tormenting error, and 
deliver you from your gloomy forebodings? And 
were he to succeed in his endeavours, would you 
not be filled with joy ? Certainly. Suppose I should 
succeed in convincing only one or two individuals, 
would they not leap with joy and gladness? And 
certainly if I could effect this object, it would be 
my duty to confer such pleasure on every one. — ■ 
Do you think it would give pain and distress to a 
father or mother, to see a son or daughter rejoicing 
in the belief that the sun would rise again ? Certain- 
ly not. Would you not think that the heart of the 
parent who could in such a case treat a child with 
coldness and abuse, because it believed the joyful 
truth, was as cold and unfeeling as the earth? JMy 
friends, I am sure you would. And yet we have 
seen something precisely like it. How many cases 
have occurred, in which children have been treated 
with coldness, and even with cruelty, by their pa- 
rents, simply because those children believed and 
rejoiced in the Gospel of universal and efficient 
grace ! 

2* 



18 BALLOTS NINE SERMONS. 

Jesus, my hearers, came as a messenger of peace. 
He came to bear witness to the truth. And the truth 
to which he came to bear witness, was the truth of 
the covenant which God made with Abraham, Isaac, 
and Jacob. "In thee and in thy seed shall all the 
nations, families and kindreds of the earth be bless- 
ed." Paul, in his Epistle to the Galatians, has re- 
ferred to this covenant. "And the Scriptures, fore- 
seeing that God w r ould justify the heathen through 
faith, preached before the Gospel to Abraham, say- 
ing, In thee shall all nations be blessed." And when 
the same Apostle was at Antioch, he said, "And 
we declare unto you glad tidings, how that the pro- 
mise which was made to the fathers, God hath ful- 
filled the same unto their children, in that he hath 
raised up Jesus again." In another place, he says, 
"Who was delivered for our offences, and raised 
again for our justification." 

And you will perceive that Jesus has borne the 
same testimony to the world that God proclaimed 
to Abraham. He proves to us, that God is love. 
"Ye have heard that it hath been said, Thou shalt 
love thy neighbour, and hate thine enemy. [This 
is the old-fashioned doctrine, which Jesus came to 
condemn.] But I say, Love your enemies; bless 
them that curse you; do good to them that hate you; 
and pray for them that despitefully use you and per- 
secute you; that ye may be the children of your 
father which is in heaven: for he maketh his sun to 
rise on the evil and on the good, and sendeth rain 
on the just and on the unjust." Now what is the 
sum of all this testimony? It is, that God loves all 
upon whom the sun shines and the rain descends. — 
These things you always have before your senses. 



BALLOU'S NINE SERMONS. 



19 



And remember, when you see the sun shine, and 
when joy and animation are around you, that as 
truly as the sun shines, God loves us. And when 
you see the rain descend, and when with raptu- 
rous emotions you behold its refreshing influences, 
remember that as truly as the rain descends, God 
loves us. Until you can find partiality in the sun- 
shine and rain, never allow yourselves to believe 
that there is partiality in the love of God. 

This particular topic is more than sufficient to 
furnish matter for this discourse; but what I have 
already offered on this subject may serve as an index 
to point to the great matter before us; and I hope 
you will pursue these considerations in your private 
reflections. 

The whole that Jesus spoke and performed in the 
world, his death, and his resurrection to life and 
immortality, was but to make known that which was 
true before. The Scriptures declare, that "life and 
immortality were brought to light through the Gos- 
pel. " Mark the expression — "brought to light " 
not created. All this was as true before the coming 
of Jesus, as it has been since. But "when he ascend- 
ed up on high, he led captivity captive, and gave 
gifts unto men." And as the Apostle testifies, "As 
in Adam all die, even so in Christ shall all be made 
alive." Most fervently may we exclaim, "Glory 
to God in the highest; on earth peace, good will ta 
men I" 

The second character of Christ, mentioned in the 
text, is that of a Leader. — Human society exists by 
certain laws; and men, as members of community > 
need some one to lead and go before them, in ordeF 



20 BALLOU'S NINE SERMONS. ^ 

that they make suitable advances. It is necessary 
that it should be so. And Jesus acts in this capa- 
city. We are directed, by the Christian religion, to 
look to him. 44 Looking unto Jesus, the author and 
finisher of our faith; who, for the joy that was set 
before him, endured the cross, despising the shame, 
and is set down at the right hand of the throne of 
God." 

You will clearly perceive, that it is our duty, as 
professors of Christianity, to keep an eye upon our 
leader who has gone before us. Are there sufferings 
to be endured in promoting the cause of truth ? 
Look unto Jesus, and be stimulated to your duty. 
He was reviled, and set at nought — he was 66 despi- 
sed and rejected of men." It is the Christian's duty 
to walk in the. steps of the leader. How do your 
orators appeal to your feelings on occasions of public 
celebrations? How do they enlist your sympathies 
and feelings for the institutions of the country? They 
desire you to look at the toils, the conflicts, the la- 
bors, that the blessings of liberty cost your fore- 
fathers ! They urge upon your attention, the fact, 
that it is your duty to look to the example of the 
great apostles of political liberty. And shall we 
shrink from following our religious leader, even 
Jesus, because there are some inconveniences to be 
encountered? When you think of those who water- 
ed the tree of liberty with their own blood, you feel 
a strong enthusiasm kindling in your bosoms; and 
suffering would rather be courted than shunned in 
such a cause ! Ought Christian enthusiasm to be less 
ardent in the Christian's breast? 

My friendly hearers, we must keep our eyes 
steadily fixed on the great leader. Wherever he 



BALLOU'S NINE SERMONS. 21 

went, it is safe for us to go. "He went about doing 
good." Do you desire to know how to think and 
act as Jesus thought and acted ? Look at his example, 
and follow in his steps. Do you meet with opposi- 
tion and persecution in your religious devotions ? 
Jesus met with the same — and he treated it with 
kindness and affection. And how did he treat his 
enemies, even in the last moments of his life? He 
prayed for them! "Father, forgive them; they 
know not what they do." Surely, this was the Son 
of God ! Surely in him we have a leader whom we 
can safely follow\ Let his spirit alw T ays be ours; 
and let the light of his example continually direct 
our steps — for the Lord gave him as "a leader to 
the people." 

There is another character which Jesus sustains, 
to which due attention should be given. He is not 
only a witness and a leader — he is also a Comman- 
der. In this^haracter he has authority. "He spake 
as one having authority, and not as the Scribes." 
In the character of a commander, he is vested with 
power. God "gave him power over all flesh, that 
he might give eternal life to as many as the father 
had given him." He not only has authority to com- 
mand, but he has power to compel obedience. "Be 
careful," says the hearer; "you are in danger of 
going too far. In making out Universal Salvation, 
you may have to dispense with moral agency. You 
must do this, in order to prove that Christ, as a 
commander, will save any against their will." 

My hearers, I would tenderly regard the feelings 
of a brother, who is so unhappy as to believe that 



22 BALLOU'S NINE SERMONS. 

human agency can finally frustrate the designs of the 
everlasting mercy of God; and I would not inten- 
tionally utter a word to wound his feelings. I enter- 
tain no other than friendly emotions toward such 
brethren. But as all false doctrines are calculated 
to injure those who are deluded by them,, I feel im- 
pelled, as a friend to my fellow creatures, to dissuade 
them from such views, if in my power — just as I 
remarked a few moments since in relation to the 
sun. If I can save any one from the torment of 
false doctrine, it would be a work of charity and 
love. 

"But," says the hearer, " would you have us to 
understand that, regardless of human agency, God 
has determined to effect man's everlasting salvation? 
and do you mean, that Christ, by his authority and 
power, will bring man to happiness, whether he is 
willing or not?" You have the difficulty plainly 
before you —and I now wish to inquire, whether 
there would be any difficulty in the case, if you 
knew that this commander has a means of working 
a will in the transgressor? All the difficulty is in 
this, — man has a will opposed to the will of the Sa- 
viour. Now suppose this heavenly commander has 
authority and power to work a will conformable to 
his own — would there be any difficulty then ? "No, 
certainly not," says the hearer. Listen, then, to this 
testimony: "For it is God who worketh in you, 
both to will and to do of his own good pleasure." 
So says the Apostle Paul. And David says, in speak- 
ing of the commander mentioned in the text, "Thy 
people shall be willing in the day of thy power, 
in the beauty of holiness from the womb of the 



BALLOTj's NINE SERMONS. 23 

morning." In the light of these testimonies, it is 
plain, that as the Divine will is, so the will of man 
must eventually be. 

" But that will make machines of us," says the ob- 
jector. Well, if you please, let it be so. It will make 
just such machines of us as God intended we should 
be. Let us reason together a moment. You will 
allow that God made man as he pleased. " Yes." 
Do we possess any agency, — no matter of what 
kind, — that God did not give us? "No." Is not 
God the author of it, and did he not bestow upon us 
all the agency we possess? " Certainly." Now, if 
he made this agency, was it not for a definite pur- 
pose? Our eyes were made to see with — we see 
with them. Our ears were made to hear with — we 
hear with them. Just so do all the parts of the hu- 
man system answer the purpose designed by the 
Creator. The question then comes up, Does man's 
agency answer the purpose for which it was intend- 
ed? " Certainly it must," says the hearer. And 
this conclusion destroys the objection. We can 
raise no greater objection concerning human agency, 
than we can concerning any other thing which God 
has made. 

Suppose a mechanic makes a clock, intending that 
it shall keep correct time, — but before he finishes 
it, he puts into it a little wheel which shall defeat 
the object intended to be accomplished in making 
the clock. What is the conclusion in your mind 
about this mechanic? " Why," says the hearer, " he 
could not have intended the clock to keep correct 
time, if he put lhat little wheel into it in order to 
defeat his own purpose, or knowing at the time that 
his purpose would thus be defeated." 



24 BALLOTj's NINE SERMONS. 

Now, fay Christian friends, God never put any 
agency into us that shall finally frustrate his purpose 
in creating us. " Thou art worthy, 0 Lord, to re* 
ceive blessing, and glory, and power; for thou hast 
created all things, and for thy pleasure they are and 
were created." 

Let us instance a case. Look at Saul of Tarsus* 
He preached against the church of Christ; he per- 
secuted the Christians even unto strange cities; and 
he went toward Damascus, having received authority 
to take men and women, and put them to death. — 
Now, if there ever was a hardened, self-willed trans- 
gressor, it was Saul. He was stopped on his journey. 
He fell prostrate to the earth. He heard a voice, 
saying in the Hebrew tongue, " Saul, Saul, why per^ 
secutest thou me?" Avery simple question, truly! 
No violence was done to his agency, — no force was 
employed in the case, — only a plain, simple ques- 
tion was asked. And what was the reply? " Who 
art thou, Lord?" "I am Jesus whom thou persecu- 
test." Now listen to SauPs rejoinder: "Lord, what 
wilt thou have me to do ?" Was there any viola- 
tion of moral agency here ? There was not. Jesus 
then commanded him thus: "Rise and stand upon 
thy feet; for I have appeared unto thee for this pur- 
pose, to make of thee a minister and a witness, both 
of the things which thou hast seen, and of the things 
in which I will appear unto thee; delivering thee 
from the people and from the Gentiles, to whom 
now I send thee, to open their eyes, to turn them 
from darkness unto light, and from the power of 
satan unto God." 

In this language, Christ tells Saul, that he had 
appeared unto him to make of him a minister and a 



BALLOU'S NINE SERMONS. 25 

Witness. This infuriated persecutor, who a few mo- 
ments before, was breathing out slaughter and ven- 
geance against the Christian disciples, was convert- 
ed at once into a minister and a witness of the Gospel 
of heaven ! And yet there was no violence offered 
to the moral agency of Saul. The commander, who 
had authority and power, worked in that persecutor 
a will conformable to his own. The change effect- 
ed was ample and complete — and Paul was willing 
to do whatsoever he was commanded. He was now 
more walling to suffer persecution in the cause of 
Christ, than he had previously been to make others 
suffer for it; and he seemed to glory and delight in 
the stripes and imprisonments, and the scorn and 
persecution, with which he met while engaged in 
the service of his Lord. 

In viewing this most interesting and instructive 
case of conversion, we distinctly perceive, that di- 
vine love has an influence, a power, an authority 
over the human will, not to violate it, but to give it 
a proper impulse and direction. And we also per- 
ceive, that he who effected such an instantaneous 
and mighty change in Saul of Tarsus, has authority 
and power to mould the heart of every sinner into 
the same divine likeness. 

I deem the subjects on which we have treated this 
morning, to be highly important, and I hope you 
will take them into serious consideration. Weigh 
the arguments in your own minds; and I desire that 
you may be able to bring still stronger arguments 
in support of Divine truth, than you have heard 
from your humble servant. Keep in view, that Je- 
sus is a Witness, a Leader, and a Qommander to 
3 



26 



BALLOU^S NINE SERMONS. 



the people. Duly reflect on the important truths to 
which he testified. You cannot disbelieve his tes- 
timony without mourning — you cannot believe it 
without rejoicing. If you refuse to walk in his foot- 
steps, you will tread the thorny road of iniquity— 
but if you follow him as your leader, he will lead 
you to the pastures of his love. If you disobey his 
commandments, you will find wretchedness and wo 
— but if you obey him from the heart, you will dis- 
cover that "the work of righteousness is peace, and 
the effect of righteousness quietness and assurance 
forever." 

I conclude with the exhortation of the Apostle: 
"The God of hope fill you with all joy and peace 
in believing, that ye may abound in hope, through 
the power of the Holy Ghost." 



SERMON II. 



Delivered in the Lombard Street Church, Sunday Evening, 
November 2, 1834. 

TEST AND TRIAL OF DOCTRINES. 
" Prove all things; hold fast that which is good."— 1 Thess. v. 2L 

There are many peculiar characteristics which 
evidently distinguish the gospel and religion of Je- 
sus Christ, from all the creeds and religions which 
have been invented by the wisdom of men; and it 
seems ar matter of no small moment, that we should 
be well acquainted with such important marks of 
distinction; for by such assistance we can, with the 
utmost ease, detect false doctrine, and readily re- 
ceive the true. One of these distinguishing pecu- 
liarities, we have most evidently set forth in the 
text, which has been chosen as the foundation of the 
present discourse. 

When learned doctors have, by their profound 
researches and laborious studies, framed a creed, 
they are far from supposing that it belongs to them 
to prove it true in all its parts, but proceed to de- 
mand of the people an unhesitating consent to the 
faith which owes its origin to their profound study 
and wisdom. The promulgators of such creeds and 
such doctrines, may be justly represented, as stand- 
ing before the people with their creed in one hand. 



28 BALLOTj's NINE SERMONS. 

and the truly awful sanctions of their creed in the 
other. In this solemn attitude, they demand of the 
people to believe their doctrine implicitly, as a con- 
dition of obtaining the divine favour, and of inherit- 
ing a state of perfect bliss in the eternal world; 
while, in case they withhold their entire consent, 
they are threatened with the severity of the divine 
displeasure, which they are sure to endure in a state 
of never-ending sufferings. These are the argu- 
ments, and this is the logic, which the wisdom of 
man employs, to enforce its doctrines on mankind. 
If you hesitate, if you venture to start objections, 
if you ask for proof of points which appear unrea- 
sonable, unscriptural, and even contradictory, you 
are immediately accused of impiety, and of a want 
of respect and reverence for religious truth; and if 
you finally refuse your full consent without further 
proof, you are sure to be denounced as a hardened 
infidel, and told that you must await your awful 
doom ! 

Very differently does the gospel and religion of 
Jesus Christ treat us. As it is a reasonable religion, 
it addresses itself to our reason and understanding. 
It calls on us to receive it on its being first proved, 
and cautions us against believing without evidence. 
" Prove all things." This our text demands. In this 
requisition we are assured, that whatever is contain- 
ed in the religion or faith of Jesus Christ, is capable 
of being proved, and that it lays no claim to our 
credence any farther than the proof accompanies its 
several propositions. We are here even admonished 
to proceed with caution, to examine minutely, to 
hold every thing in suspense until reasonable evi- 
dence brings the truth to our understandings. Ia 



BALLOU*S NINE SERMONS. 29 

this way the wisdom of God distinguishes itself from 
the wisdom of men, and treats us in a manner as 
different from the treatment which we receive from 
man's wisdom, as these two wisdoms are different 
from each other. 

The careful attention of the congregation is now 
solicited to an illustration of what we have already 
suggested, which we shall find in the conduct of our 
blessed Saviour, in his treatment of unbelievers. — 
The Jewish commonwealth, to whom Jesus was sent, 
was in a state of darkness and unbelief, when he 
commenced his ministry among them. The first 
important fact which was necessary to be believed 
by the people, and to convince them of which he 
first laboured, was, that he was a teacher sent of 
God. To induce the people to a belief of this fact, 
Jesus did not proceed as many teachers have done, 
even in our times. We are often told, in a very 
solemn manner, by teachers employed by human 
wisdom and human authority, that God has sent 
them; and we have the authority of their most posi- 
tive declarations to support the assertion. There 
are many weak minds, persons of delicate nerves,, 
who, beholding the solemn visage of the preacher, 
and hearing the grave, deep toned modulation of 
his voice, yield at once to the truth of the assertion, 
and are thereby prepared to receive every thing he 
utters as coming from the authority of heaven. So- 
did not Jesus. He never treated unbelievers in this 
way; nor by such means did he attempt to gain the 
confidence of the people in his divine commission. 

To what did Jesus refer the people for the proof 
q£ the fact that God had sent him? Hear his words s 

a* 



30 BALLOU'S NINE SERMONS. 

"The works which I do in my Father's name, they 
bear witness of nie." The miracles which Jesus 
wrought, were of such a nature and character as 
could not be mistaken. The physical senses took 
cognizance of them, and were not in the least liable 
to be deceived. Had Jesus attempted to impose on 
the people by any works or performances of an oc- 
cult nature; or had he endeavoured to persuade the 
people to receive him as a divine teacher by subtle 
arts and learned arguments, the case would have 
been widely different; and if he had succeeded to 
any extent, yet would he thereby have laid no solid 
foundation on which he could have built a church, 
that could not have been overthrown even by the 
same kind of impositions. But the evidences on 
which he rested to prove that he was a teacher di- 
vinely commissioned, were of such an astonishing 
character, so open to the inspection of all classes of 
the people, and under the eyes and inspection of his 
inveterate enemies, that they must violate the testi- 
mony of their senses in order to withhold belief. — 
If Jesus had pretended to heal the sick, and had not 
actually done it, he would have been immediately 
detected; if he had pretended to give sight to the 
blind, and had not done it, he would have ruined his 
own character in less than three months; if he had 
pretended to raise the dead, and had not performed 
such a miracle, he would not have had his life 
spared, nor would he have deserved to live. Re- 
specting such works no deception could have been 
practised. If he had not done these things, the 
people could not have believed that he did. 

You recollect that Nicodemus came to Jesus by 
nighty evidently to communicate to him the fact, 



BALLOTS NINE SERMONS. 31 

that he and his brethren of the Sanhedrim were con- 
vinced that his commission was divine, and to re- 
ceive instruction from him. He undoubtedly went 
to Jesus by night, that he might not risk his repu- 
tation, and expose himself to be turned out of the 
Synagogue — to which he would have been exposed 
if he had openly professed to believe in Jesus. The 
darkness of night covered him, and shielded him 
from the odium of being cast out. His declaration 
goes to establish the point now under consideration. 
" We know that thou art a teacher sent from God; 
for no man can do the miracles which thou doest, 
except God be with him." He did not speak in the 
first person singular; he did not say, 2" am con- 
vinced of this important fact ; but he said, we 
know — that is, we, the rulers of this people, know 
that thou art a teacher sent of God. The miracles 
which thou doest are proof positive. We are con- 
vinced through the medium of our senses; and in 
our minds the fact is established. — Here we have a 
most striking example of the manner in which Jesus 
treated unbelieving men, in order to bring them to 
the knowledge of the truth. This example shows 
how unbelievers ought to be treated in all ages, and 
in all countries. They should be accommodated with 
the. necessary evidences, by which divine truth can 
be understood and reasonably believed. 

When John, the forerunner of the Messiah, had 
baptized Jesus, he saw him walking, and exclaimed, 
"Behold the Lamb of God, that taketh away the 
sin of the world!" Thus expressing his conviction,, 
that the true and long expected Messiah had actu- 
ally come. But when Herod had apprehended him, 
and cast him into prison, it seems that some shades 



32 BALLOU^S NINE SERMONS. 

of doubt, passed over his mind; and he wanted some 
farther assurance of this most desirable truth. He, 
therefore, sent some of his own disciples to Jesus, 
to request him to inform him whether he was the 
one who was to come, or whether they should look 
for another. What answer did Jesus direct these 
disciples to return to their master? Did he say, Go 
and tell John that you have it from my own lips, 
that I am the Messiah of whom Moses in the law 
and the prophets have spoken? No: his answer was, 
u Go, and show John again those things which ye 
do hear and see: the blind receive their sight, and 
the lame walk; the lepers are cleansed, and the deaf 
hear; the dead are raised up, and the poor have the 
gospel preached to them." John could no longer 
doubt. The miracles here specified were done be- 
fore the eyes of his disciples, and they could not be 
deceived respecting them. They furnished full proof 
that Jesus was what John had before believed him 
to be. 

If you. please, we will pass in review one of the 
most inveterate cases of unbelief, which we find on 
divine record. It is the case of Thomas. After 
Jesus arose from the dead, and had appeared to 
some of his disciples, who informed Thomas of the 
joyful fact, he utterly refused his consent, and said, 
"Except I shall see in his hands the print of the 
nails, and put my finger into the print of the nails, 
and thrust my hand into his side, I will not be- 
lieve." Here was one who disbelieved those of his 
own acquaintance, who had seen Jesus alive from 
the dead, and had told him that they had seen him* 
Here was an unbeliever, who expressed his wilful 
determination not to f believe^, unless such conditions, 



BALLOU'S NINE SERMONS. 33- 

could be complied with as he should prescribe. He 
must not only be convinced by the sense of sight, 
but must be accommodated with evidence of a tangi- 
ble nature. How did Jesus treat this wilful unbe- 
liever? Did he condemn him for his incredulity? 
Did he say, If Thomas refuses to believe, and if he 
has set up his will against the truth, and is even so 
presumptuous as to dictate the nature of evidence 
with which he must be accommodated, let him re- 
main in unbelief, and let him be forever excluded 
from divine favour, and be doomed to everlasting 
wo? This would have been a fair example of the 
present mode of treating unbelievers; but so did not 
Jesus. Standing in the midst of the disciples, Tho- 
mas being present, Jesus said, " Peace be unto you." 
And turning to Thomas, he said, " Reach hither 
thy finger, and behold my hands; and reach hither 
thy hand, and thrust it into my side; and be not 
faithless, but believing. And Thomas answered, and 
said unto him, My Lord, and my God!" — In this 
faithfully recorded instance of the divine condescen- 
sion, in overcoming the most determined unbelief, 
we have most evidently set forth a striking speci- 
men of that wisdom which is from above, which is 
easy to be entreated, full of mercy and good fruits. 
And as this wisdom is without partiality, we have 
no good reason to believe that any unbeliever will 
ever be forever rejected of the Saviour, for want of 
evidence to convince him of truth divine. 

The doctrine which Jesus taught, was widely dif- 
ferent from that which the people had been accus- 
tomed to hear from their teachers. This wide dis- 
tinction he clearly set forth as follows: "Ye have 



34 BALLOU'S NINE SERMONS. 

heard that it hath been said, Thou shalt love thy 
neighbour, and hate thine enemy/- This old fashion- 
ed doctrine comprises the whole contents of all false 
doctrines. Love to some, and hatred to others, is 
the peculiar character of all the doctrines which the 
partial wisdom of man has ever invented. People 
in all ages, and in all countries, w T ho have been so 
taught, and who have so believed, have been ardent 
in their love to those who loved them, but equally 
ardent in their hatred of others; and according to 
their love and their hatred, they have shaped their 
practices. But Jesus teaches as follows: "But I say 
unto you, Love your enemies, bless them that curse 
you, do good to them that hate you, and pray for 
them that despitefully use you, and persecute you; 
that ye may be the children of your Father which 
is in heaven; for he maketh his sun to rise on the 
evil and on the good, and sendeth rain on the just 
and on the unjust. For if ye love them that love 
you, what reward have ye? do not even the publi- 
cans the*same? and if ye salute your brethren only, 
what do ye more than others? do not even the pub- 
licans so? Be ye, therefore, perfect, even as your 
Father which is in heaven is perfect." Here we 
have the doctrine of Jesus. It teaches us that our 
Father in heaven loves mankind, both the evil and 
the good, with an impartiality which is indicated 
by the sunshine and the rain; and this doctrine re- 
quires us to love as our heavenly Father loves. 

The hearer is requested to take particular notice 
of the fact, that Jesus accompanied his doctrine and 
his precept with such proof as the senses of the 
people could judge of. If he had stated the fact that 
our Father in heaven loves "all men, it would have 



BALLOTS NINE SERMONS. 35 

been just as true without the proof as with it; but 
this would have fallen short of his purpose; and 
might have been rejected as a mere matter of opi- 
nion. Jesus, therefore, addressed their senses with 
such evidence as^ their senses could judge of, but 
could not reject or gainsay. In our time, the op- 
posers of this doctrine of Jesus have often asked, if 
it be a truth, why was it not long ago found out? 
Why has it not until lately been discovered and 
preached? Why have not the learned doctors of the 
church, in former ages, preached this doctrine? 
Kind hearers, if we may rely on the testimony of 
Jesus, and the corresponding testimony of our 
senses, this blessed doctrine has been preached as 
long as the sun has shone, and as long as rains have 
fallen on mankind; and these eloquent and faithful 
preachers will continue thus to testify, thus to 
preach, in direct and open opposition to all the par- 
tial systems of man's wisdom. 

But we are not only furnished with outward 
senses to which the proofs of divine truth can be 
successfully addressed, and through which convic- 
tion can be sent home to the heart; but our hea- 
venly Father has constituted us with those natural 
affections, which are capable of becoming the me- 
diums of convictions equally strong as those we re- 
ceive through our outward senses. This being the 
ease, Jesus did not fail to call those natural affec- 
tions into action, in support of his doctrine of the 
divine love. — Listen to his words: "What man is 
there of you, whom if his son ask bread, will give 
him a stone? or if he ask a fish, will give him a 
serpent? If ye then, being evil, know hqw to give 



36 BALLOTS NINE SERMONS. 

good gifts unto your children, how much more shall 
your Father which is in heaven give good things to 
them that ask him?" Here the divine teacher makes 
an appeal to the kind affections of the parental 
heart, and summons them as evidences to prove his 
doctrine. Until fathers and mothers can hear their 
hungry children ask for bread, and feel satisfied by 
putting a stone into the stretched-out feeble hand; 
and hear them cry for but a piece of fish, and take 
delight in throwing a serpent to them, let them not 
represent our Father in heaven as destitute of com- 
passion. 

We are taught, by the several examples which 
have been presented to the hearer, that Jesus never 
proposed any thing for the people to believe, with- 
out presenting at the same time such evidences as 
are accommodated to the condition of the human 
understanding. 

We shall now proceed to make use of the word 
prove in a way varying somewhat from the manner 
in which it has been used in this discourse, yet not 
in opposition, but by presenting another way or 
manner of proving all things. We prove the utility 
and suitableness of a thing by using it. In Jesus' 
parable of the supper, the excuse which one who 
had been bidden made for not coming, was, that he 
had bought five yoke of oxen, and must go and prove 
them. That is, he desired to put them to labour, 
that he might know whether they were suitable for 
the purpose for which he had bought them. — When 
David, with a pious enthusiasm and patriotic spirit, 
had accepted the challenge which the boasting Go- 
liath offered the armies of Israel, Saul was appre- 



BALLOU'S NINE SERMONS. 37 

hensive that the youth would certainly fall before 
the champion, and expostulated with him as follows: 
"Thou art not able to go against this Philistine to 
fight with him; for thou art but a youth, and he a 
man of war from his youth. n But when Saul found 
that David's determination was not to be changed, 
and that he could not daunt his courage, "he armed 
him with his own armour, and he put an helmet of 
brass upon his head; also he armed him with a coat 
of mail, and David girded his sword upon his armour, 
and he assayed to go; for he had not proved it. And 
David said unto Saul, I cannot go with these; for I 
Have not proved them." David had never had oc- 
casion to use such weapons, and he chose a sling, 
with which he was well acquainted. He had, in his 
boyhood, become familiar with the use of this deadly 
weapon, and felt confident that it would not fail him 
in the conflict in which he was to be engaged.— 
Many more instances of this use of the word prove 
might be cited, but these are sufficient. You will 
say, "We all know that this is a proper use of the 
word prove; but what is the speaker going to do 
with this use of the word?" He is about to call j r ou 
to the experiment of putting doctrines to a faithful 
trial, by attempting to prove them by reducing them 
to practice. 

The doctors of the church, by the wisdom of their 
schools, and by their deep researches, have, ages 
ago, furnished the Christian community with a 
creed, which teaches, that God from all eternity 
elected some of the human family, and ordained 
them to obtain eternal salvation by a Redeemer. 
The rest of the human race, this human creed con- 
4 



38 BALLOTj's NINE SERMONS. 

signs, by a decree of our Creator, to a state of un* 
speakable sufferings, which will never end, nor be 
diminished. In their wisdom, these doctors main- 
tain, that the Creator saw fit to establish the fore- 
mentioned decrees, for the purpose of making the 
most full and perfect display of his glorious perfec- 
tions to intelligent beings, and of producing the 
greatest possible happiness in the universe. — It is 
not the object which we now have in view, to show 
that this doctrine is as repugnant to the Scriptures, 
as it is to reason and to the principles of moral na- 
ture. What we now desire is, that those who are 
parents in this assembly should prove this doctrine, 
by casting in their minds, whether they can go into 
their family circles, and practice this doctrine in 
their domestic government, and in the management 
of the concerns of their children. In the following 
manner you must proceed: Out of the goodly num- 
ber of your beloved sons and daughters, you must 
choose, say one third, to be ever hereafter the ob- 
jects of your kindest regards; and bring your minds 
to the determination to exclude all the rest of your 
children from your love and favour forever. When 
you have fully resolved on this'method of procedure, 
and have, in your own minds, made the division of 
your family, you must then reveal your purposes to 
your children, and let them know your sovereign 
will. You must then proceed accordingly, and feed 
and clothe your elected favourites as their wants re- 
quire. You must educate them in every branch of 
learning, which will contribute to their enjoyments 
in life. You must give them, at all times, a real- 
izing sense of your tender regards for them, and 
keep them near to yourselves, that they may enjoy 



BALLOTj's NINE SERMONS. 39 

your smiles and receive your fond caresses. On the 
other hand, you must not forget your duty to those 
forlorn children whom you have appointed unto 
wrath and indignation. You must deprive them of 
food and raiment; starve them, and expose them 
naked to the storms and to the cold. You must be 
careful that no comfort is afforded them from any 
quarter, and you must be equally vigilant in admi- 
nistering to them all the misery in your power. All 
this, too, must be done in the presence of the chil- 
dren on whom your favours are bestowed, that they 
may more fully and more perfectly enjoy their own 
state of happiness. If you should hear any one in 
your family circle suggest the query, why your fa- 
vours are so disposed of, you must let it be known, 
that it is so ordered that you may thereby make the 
greatest possible display of the parental attributes 
of which you are possessed, and produce the great- 
est quantity of happiness in your family in your 
power! 

Parents, you look with an earnestness which in- 
dicates surprise. Are you ready to say that the 
speaker seems disposed to tantalize your feelings? 
Far be it from him. But let me ask you the simple 
question, whether you can possibly thus practice in 
your families? You exclaim, "God forbid!" You 
will tell me that such conduct would outrage every 
feeling of your hearts, and would violate every prin- 
ciple of moral right of which the human mind is 
susceptible. Your humble servant is well aware of 
all this; and therefore invites you to the conclusion, 
that the whole scheme of doctrine which we have 
now put to the proof, by supposing it reduced to 
practice, is grossly erroneous; and is as dishonoura- 



40 BALLOU'S NINE SERMONS. 

ble to our Father in heaven, as it is revolting to the 
feelings of the parental heart, or repugnant to moral 
principles. 

It is likely that many of this assembly may be 
disposed to say, "The doctrine which the speaker 
has laboured to put to the test, by supposing it re- 
duced to practice, is now generally repudiated by 
the clergy of the church ; and a more reasonable, 
a more scriptural, and a more liberal doctrine is 
now generally held forth by them." If this be in 
fact the case, we shall do well to give this improved 
system of divinity a careful examination; and after 
having a clear understanding of its principles, pro- 
ceed to reduce it to practice. 

The modern theory, which is called by the 
agreeable name of liberal Christianity, teaches, 
that with our Creator there is no partiality; that he 
has constituted man a moral agent, and has set life 
and death before him; has made ample provisions 
by which the whole human race may obtain his fa- 
vour, and enjoy him forever, by a right use of our 
moral powers; that we are in this world probation- 
ers for eternity, and that our final condition here- 
after depends on the improvements we make in this 
mortal state; that God has appointed a day of judg- 
ment in the future world, where all mankind will be 
impartially judged according to their works in this, 
and forever rewarded or punished, accordingly as 
their characters shall have been formed in this mor- 
tal life.— This theory does not profess to make the 
happiness of heaven hereafter any better than does 
the other theory; nor does it make the torments of 
the unhappy wicked, in the world to come, any 



BALLOTj's NINE SERMONS. 41 

more tolerable. In respect, then, to man's eternal 
state, it certainly is no better. All the improve- 
ment, then, to which it can lay any claim, is to be 
found in the conditions on which depends our future 
and eternal doom. As these conditions rest with us 
as moral agents, it is contended that divine, impar- 
tial justice will forever shine, both in the final jus- 
tification of the righteous, and in the endless con- 
demnation of the wicked. After the day of judg- 
ment, this theory teaches, that the unhappy, the 
condemned, will never, to all eternity, enjoy ano- 
ther favour from our Creator, but will experience 
unspeakable misery forever. 

Respected friends, we do not propose calling 
your attention to an investigation of this doctrine, 
in order to disprove it by showing that it is unscrip- 
tural; but it is consistent with the plan of this dis- 
course, to call on the hearers to put it to the same 
test, to which the former has been brought. Parents 
are again called on to take this modern theory of 
divinity as a model, according to which their family 
economy is to be fashioned. You who are parents, 
will therefore proceed as follows: Go to your chil- 
dren, and inform them, that you love them all with 
an impartial love; that you have ordained to them 
a season of probation; that at the expiration of ten 
years, you shall call them to give an account of their 
conduct; that you shall keep a true and an exact ac- 
count of all their doings, during the season of their 
probation, w^hich, at the. appointed day of judgment, 
shall decide their future destiny. Give them to un- 
derstand, that those whose conduct shall be found at 
the judgment to have been according to your pre- 
cepts, shall then receive your cordial approbation^ 
,4* ' ' ' ' 



42 ^ BALLOIj's NINE SERMONS. 

and that they shall inherit all your estates, and en- 
joy your favour ever after; but those whose deeds 
shall be found at the judgment to have been faulty, 
and to have come short of your requirements, will 
then receive your disapprobation, shall be discarded 
and disinherited, and shall never receive the least 
favour from you. Give them moreover to under- 
stand, that those whose good conduct shall obtain 
your approbation, and who shall enjoy your favour, 
shall have the privilege of seeing their brethren and 
sisters, whose faults shall exclude them from your 
grace, continually in want and misery! 

Parents, your countenances indicate dissatisfac- 
tion. Have you any objections to an economy of 
this character? What fault have you to find with 
this plan of family government? I am apprehensive 
that the following objections have already arisen in 
your minds: 

First. This scheme would deprive you of that 
constant and daily discipline, which you know is 
indispensible in the good government of your chil- 
dren. If your children do those things to-day which 
they ought not to do, or if they omit their duty to- 
day? they need an immediate attention. Suitable 
and needed reproof, or possibly some gentle chas- 
tisement, might be attended with reformation. Why, 
then, should not the delinquent be called to an ac- 
count immediately? By it obedience might be ob- 
tained, and future good conduct secured. And in 
case of obedience, why should your approbation be 
withheld? It would encourage your child to perse- 
vere in well-doing, and be the means of preventing 
a falling away, or a departure from duty. You all 
know that it is necessary that rewards and chastise- 



BALLOU'S NINE SERMONS. 43 

ments should be constantly and daily administered, 
in order to encourage obedience and to prevent 
wrong doing. This ten years' probation is evidently 
contrary to a proper family government; and you 
find you cannot adopt it. Suppose the preceptor of a 
school should inform his pupils, that his determina- 
tion was to reward the obedient, and to punish the 
disobedient, but that he should do neither until his 
school should be ended. Would this be the most 
prudent method to govern scholars? You are satis- 
fied of the inutility of such an economy. 

Secondly. You would object to the proposed plan 
of family government, because you remember that 
you were once children yourselves. And you have 
not forgotten that you sometimes did those things 
which your kind parents commanded you not to do; 
and sometimes you neglected to do as they bid you. 
And although you often felt very sorry, and were 
grieved that you had disobeyed, and often formed re- 
solutions that you would not again commit such faults, 
yet you remember that temptations often overcame 
your good resolutions, and you had to experience 
the same wounds again. In view, therefore, of }^our 
own experience, and your knowledge of the infir- 
mities of childhood and youth, you would not dare 
to suspend the future favours you have in store for 
the children you love, on conditions which you 
have too many reasons to apprehend might fail. 
"Ten years' probation! The day of trial is near! 
Should I find at that day, that disobedience has 
marked the path of some of my beloved children, 
as it did my own path in my childhood, can I with- 
draw all my affections from such children? Can I 
doom them to perpetual sufferings? Must they never 



44 BALLOTS NINE SERMONS. 

again behold a parent's smile? God forbid!" This 
is no unnatural soliloquy. 

Thirdly. You object to the proposed plan of go- 
verning your family, because of the promise it calls 
on you to make to those children who might be so 
fortunate as to obtain your approbation. To them 
you must promise, that they shall have and enjoy 
the privilege of seeing those whom you shall disin- 
herit, forever in want and misery. This, you say, 
is diabolical. "Can I, who love all my children, 
and desire them to love each other, outrage my own 
feelings, and theirs too, by making such a promise? 
God forbid!" — Parents, you have come to a right 
conclusion. You have proved this scheme of doc- 
trine false. You cannot reduce its principles to prac- 
tice. 

People may go to the house of devotion; they 
may hear learned ministers hold forth such doc- 
trines as we have put to the test; they may admire 
the beautiful oratory, and the flowery rhetoric, in 
which such sentiments are dressed up; but they 
must leave it all behind them when they go home 
with their beloved families. They can never prac- 
tice the domestic virtues and duties on those prin- 
pies of doctrine. 

Kind hearers, the doctrine of Jesus is a practica- 
ble doctrine; and we can never do our duties in our 
families unless we live and conduct according to it. 
What this doctrine is, we have seen in this dis-- 
course; and it alters nothing by whatever name we 
call it; its nature and its requirements are lovb. It 
requires us to love our enemies, by teaching us that 
our Father in heaven loves the just and the unjust 



BALLOTS NINE SERMONS. 45 

The examples which we have noticed in the con- 
duct of Jesus toward unbelievers, leach us how to 
treat them ourselves, and what to expect from our 
Father in heaven for them. If this doctrine is good, 
if you can prove it so by reducing it to practice in 
your families, and in every relation to mankind in 
which you live; if it fills you with hope, with joy, 
with comfort and peace, hold it fast, as our text 
directs. Prize it above all things on earth; part 
with every thing here below, rather than with this. 
While we live, let us live in this blessed doctrine; 
and when we die, may we enjoy its glorious hope. 



SERMON III. 



Delivered in the Lombard street Churchy Wednesday evening* 
November 5, 1834. 

THE JUDGMENT SEAT OF CHRIST. 

" For we must all appear before the judgment seat of Christ ; that 
every one may receive the things done in his body, according to that 
he hath done, whether it be good or bad." — 2 Cor. v. 10. 

Notice having been given from this desk, on a 
previous occasion, that this passage of scripture 
would be attended to this evening, no doubt is en- 
tertained by the speaker, that many of you are pre- 
sent for the express purpose of ascertaining how we 
explain it, and how it can be understood consistently 
with the doctrine we profess and teach. It is there- 
fore due to the expectations of the congregation, 
that we attend to this work in a way, if possible, to 
give satisfaction to every hearer; and we ought 
either to satisfy you, that the passage does not, in 
its legitimate use, make against the doctrine we pro- 
fess; or by our investigations make the discovery, 
that it does absolutely stand opposed to our views. 

Let it be distinctly understood, that our interest 
is precisely the same. However dissimilar our ideas 
may be, in relation to the text, we are all equally in- 
terested in the truth of it. Should we succeed in 
making any one believe that it belongs to a subject 
to which it does not belong, we shall do as much in- 



BALLOIj's NINE SERMONS. 47 

justice to ourselves as to those whom we delude. So 
that w r e have no more interest in deceiving any one, 
than we should have in being deceived ourselves. 

It is well known that the passage before us has 
been made use of by the opposers of what is called 
Universalism, as a direct proof against that doc- 
trine; and we do not hesitate to accord to those op- 
posers the credit of being honest and sincere. They 
really believe that this single text, without the aid 
of any other, is amply sufficient to disprove our 
doctrine, and to establish theirs. We, however, 
entertain a widely different opinion — so different, 
indeed, that were we desired to select a special pas- 
sage in proof of our views of judgment, we cer- 
tainly should refer to the text before us. This may 
appear very strange, and yet it is a solemn fact. 
Your humble servant knows of no passage which 
stands more directly opposed to the popular doc- 
trine of the day of judgment in a future world, than 
the text just read for consideration. We wish to be 
distinctly understood; we believe that divine reve- 
lation teaches us, that in this world God judges man, 
and renders unto him according to his works. Our 
opposers deny this doctrine, and contend, that the 
text refers to a day of judgment, not in the present 
world, but in a future state. They hold that the out- 
ward universe will be dissolved before, this judg- 
ment takes place; and they assert that the whole 
Adamic famil}', from the first created to the last 
born of the race, will at one time be assembled be- 
fore the judgment seat of Christ in eternity, and 
there be judged according to the tenor of the text. 

I presume that you will bear me record, that I 
have fairly stated the views of our opposers. I do 



48 BALLOTS NINE SERMONS. 

not believe there is a doctor of divinity, or si cler- 
gyman of any grade, who stands in opposition to 
the doctrine we profess, who will say that I have 
not fairly represented his opinions on this subject. 
I have heard these views preached over and over 
again, by the clergy of the church; and they uni- 
formly contend, that the judgment to which we have 
referred, is not in this world, but in the world to 
come. 

Having made these plain statements, I invite the 
attention of my hearers to what may have the ap- 
pearance of bearing hard upon our opponents; and 
yet nothing is more foreign from our intention, than 
to cause them to think that we feel unkindly to- 
wards them. Uncharitable feelings are totally in- 
consistent with the spirit of our doctrine. We look 
upon our opposers as our brethren. They are chil- 
dren of our heavenly Father; we believe they are 
heirs of eternal life, equally with ourselves; that 
they are embraced in the blessed covenant which 
Christ sealed with his blood; and that they are en- 
titled to all the blessings of the Gospel of heaven; 
and we have no interest in conflicting with their 
opinions, aside from their own good. We could en- 
joy our sentiments in comfort, and avoid reproach, 
were we to conceal our views — but our regard for 
the happiness of mankind, will not allow us to hold 
our peace. We believe that false doctrines take 
away the consolations which men ought to enjoy as 
the disciples of Jesus Christ. We believe that the 
effect of those doctrines has been, to rob human so- 
ciety of the enjoyment which would have resulted 
from correct views of the gospel of heaven. Bene- 
volent principles prompt us to speak; and a desire 



BALLOU'S NINE SERMONS. 49 

to benefit our opposers, induces us to wrestle with 
them, to meet them on every question, and if pos- 
sible, to enlighten their understandings, that they 
may see, and know, and rejoice in the truth. — The 
propriety and utility of communicating the truth to 
mankind, will be acknowledged by every candid 
person present Not one of you will contend, that 
our doctrine should not be preached, if it be true. 
And yet your humble servant has been told by cler- 
gymen, that even if they believed our doctrine, 
they would not preach it, they would not acknow- 
ledge it! And I do not know but they do believe it! 
How am I to know that they do not? And even 
should they deny that they believe it, what confi- 
dence can I repose in their assertions, after they 
have informed me, that even if they believed in 
Universalism, they would not acknowledge it? — 
But I must proceed to make the statement which, 
as I before remarked, may appear to bear rather hard 
upon our opposers. 

My hearers, there is not a single clergyman, or 
doctor of divinity of the old school, who believes 
what the text says about the day of judgment, as 
they apply it. You will not misunderstand me: — they 
think they believe it, but they do not know what 
the text says. I repeat it — they do not believe the 
text, if applied to a day of judgment in the future 
state. "Do not believe the text!" says the hearer: 
" how will you make that appear?" I answer thus: 
Do they believe that every individual of our race 
will be brought to the judgment seat of Christ in 
eternity, and there receive according to that he hath 
done, w T hether good or bad? They say they do — 
but I say they do not. They believe that> at the 
5 



50 BALLOU'S NINE SERMONS. 

day of judgment, some will receive according to 
what they have done that is goody and not accord- 
ing to what they have done that is bad; and that 
others will receive according to what they have done 
that is bad, and not according to what they have 
done that is good. But the text speaks an entirely 
different language. 

Allow me to propose the following question: Do 
the popular clergy believe that, at the day of judg- 
ment, St. Paul will be called up, and there receive 
for all the abojninable deeds he committed while he 
was an enemy to Christ and the church? No — they 
never pretended to believe any such thing. They 
do not pretend that any man who, in the day of 
judgment, is to receive any reward for his good 
deeds, will receive any punishment for his bad 
deeds. But what says the text: "For we must all 
appear before the judgment seat of Christ; that every 
one may receive the things done in his body, accord- 
ing to that he hath done, whether it be good or 
bad." "Well," says the hearer, " that places the 
subject in a different light; because the clergy do not 
pretend that any one, at the day of judgment, is to 
receive good for the good he has done, and evil for 
the evil he has done. They do not pretend, that 
those who will receive a recompense for good deeds, 
will also be punished for their bad deeds. But the 
text says, every one shall receive according to that 
he hath done, whether it be good or bad." My 
hearers, our opposers have totally overlooked the 
letter of the text, and they have altogether misun- 
derstood its spirit. 

Again. Did you ever hear a doctor of divinity 
declare, that St. Peter, who denied his Lord, and 



BALLOU'S NINE SERMONS. 51 

cursed and swore that he knew not the man, will, 
at the day of judgment, receive retribution for his 
abominable conduct? No, you never did. And yet, 
if the text be properly applied to eternity, Paul will 
there be punished for all the persecutions in which 
he ever was engaged; and Peter will there be pun- 
ished for denying his Lord; because, according to 
the text, every one is to receive according to his 
deeds, whether they be good or bad. Now, if our 
opposers be correct, the man who has done any bad 
deeds, must receive retribution therefor in eternity; 
and if the same man has done any good deeds, he 
must receive a reward therefor in eternity. But you 
never heard the clergy preach in this manner. We 
should do them injustice were we to affirm that they 
thus believe. Nevertheless, if the text applies to 
eternity, it involves the very points which none of 
our opposers ever pretended to believe! They be- 
lieve, on the contrary, that a person may live a 
wicked life; he may continue to sin until his head 
is white with age — if he repents before he dies, he 
is entitled to immortal glory, and will never be 
punished in eternity for a single sin that he ever 
committed! If this be so, and if the text applies to 
the future state, how can it be true, that every one is 
to receive according to that he hath done, whether 
it be good or bad? 

Let us inquire again. You have heard much of 
the piety of David. But David was guilty of crimes 
sufficiently black to stamp the character of any man 
with everlasting infamy. A more abominable and 
wicked act than one of his, is not on record. Con- 
sidering the nature of the offence, and the small 
circle in which it operated, it had every feature which 



52 BALLOU'S NINE SERMONS. 

could make it an abomination of the deepest dye* 
And yet our clergy never pretend that David will 
ever receive any retribution for this wickedness. 
Poor Uriah might be sent to hell by his means, and 
be eternally kept there; but David, who killed him, 
is not to be punished at all! Yet the text declares, 
that every one must receive according to his deeds, 
whether they be good or bad. David unquestiona- 
bly did many good things before he committed the 
crime referred to, and afterward; and I am willing 
to grant, that were he judged according to the text, 
as applied by others, he would receive a reasonable 
reward for his good deeds, but he w r ould also have 
to receive much for his evil deeds. 

I desire you duly to weigh this matter, and you 
will allow me to ask, whether I have omitted any 
arguments necessary for the support of my posi- 
tion — namely, that the clergy who make use of this 
text to support their own doctrine, do not believe 
it, according to their own application? They do not 
seem to realize the full import of the declaration, 
that every one must receive according to that he 
hath done, whether it be good or bad. And you 
will be careful to notice, that the text does not say, 
every one must receive according to his pretensions 
or professions in the world; but the passage has 
special reference to works. The language is, " ac- 
cording to that he hath done, whether good or 
bad." 

If I am not deceived by the intelligence that ap- 
pears in the countenances of my hearers, you are 
satisfied on this subject; and you are ready to allow, 
that our opposers have never held up the doctrine 



# 



BALLOTS NINE SERMONS. 53 

of the text, according either to its letter or spirit, 
so as to agree with their application. 

What must your speaker attend to next? You 
answer, M Give us a clear understanding of the 
text." This I will endeavour to do. And I wish 
to have it understood, as I before remarked, that we 
believe God judges men in this world, according to 
their deeds; and that he rewards and punishes them 
in this world, accordingly as their deeds are good 
or evil. You now have the proposition before you, 
and if I fail to make it plain, I shall be much dis- 
appointed in my expectations. 

I will notice several passages of Scripture which 
have a bearing on the subject. Deut. xxxii. 4: "He 
is the Rock, his work is perfect; for all his ways 
are judgment; a God of truth, and without iniquity, 
just and right is he." This passage declares, that 
all God's ways are judgment. His ways are cer- 
tainly not confined to another state of existence, 
and excluded from this. God has some government 
here; he has some rule over the world he has made, 
And if "all his ways are judgment," does he not, 
in his providence, judge men in this world? His 
ways are here, and here his judgments are displayed. 

Let us read again. Psalm Iviii. 11: "Verily 
there is a reward for the righteous: verily he is a 
God that judgeth in the earth." .David does not 
say, he is a God that judgeth in eternity. How did 
the author of this Psalm know that God judges in 
the earth? He knew that judgments were passed * 
upon men who were guilty of offences; and even 
David was visited by God's appointed minister, and 
the nature of his crime was portrayed to him, under 
5* 



54 BALLOTS NINE SERMONS. 

cover of a supposed case. Nathan the prophet said 
unto him, " thou art the man." And David felt the 
power and force of the prophet's charge. And Na- 
than told him of the judgments that God would 
send upon him, and those judgments did come upon 
him a short time afterwards. " He is a God that 
judgeth in the earth." If the doctrine be true, that 
God judges men only in another world, why are we 
told that " he is a God who judgeth in the earth?" 

Again. Psalm lxvii. 4: "0 let the nations be 
glad and sing for joy : for thou shalt judge the 
people righteously, and govern the nations upon 
earth" Here is a government and judgment upon 
earth. — Psalm xcvi. 11 — 13: "Let the heavens re- 
joice, and let the earth be glad; let the sea roar, and 
the fulness thereof. Let the field be joyful, and all 
that is therein: then shall all the trees of the wood 
rejoice before the Lord; for he cometh, for he Com- 
eth to judge the earth: he shall judge the world 
with righteousness, and the people with his truth." 
— Jeremiah ix. 24: "I am the Lord, which exer- 
cise loving-kindness, judgment, and righteousness, 
in the earth." 

He judgeth in the earth. Let us pause and re- 
flect a moment. Did not the Almighty give to the 
house of Israel a law by Moses? . " Yes." Did he 
not establish the administration of justice under that 
dispensation of laws? "Yes." Did he not by Mo- 
ses inform the people what would befall them, if 
they transgressed his precepts? "Yes." Did he 
not state the blessings with which he would reward 
them for their obedience? "Yes." Now take the 
precepts of the law, and take the history of the 
Jews, and read them; and yoia will find that one 



BALLOTS NINE SEKMONS. 55 

perfectly answers to the other. There is not a judg- 
ment which Heaven proposed for the wickedness of 
the people, that did not literally belong to this state 
of existence: and no doctor of divinity will risk 
his reputation, and affirm that the judgments of God, 
announced under the law of Moses, applied to the 
state of man hereafter. You may read them all, and 
you will find that they all apply to the present state 
of existence. The Israelites were to be blessed as 
a nation, if they were obedient. And if they were 
disobedient, they w r ere to be dispersed as a nation; 
be made subjects of thirst, famine, and disease; and 
be compelled to serve their enemies in their own 
land. And this is the utmost stretch of adjudica- 
tion for their iniquities, proposed in the laws of 
Moses. Is not this a fact? and do you not marvel, 
that our doctors of divinity have preached that God 
does not judge and reward men in this w 7 orld ac- 
cording to their works? 

The question arises — If, under the law dispensa- 
tion, the Jews were judged in this state of exist- 
ence, is it not highly probable, that there is, under 
the gospel dispensation, a government and disci-: 
pline by which men are judged according to their 
works in the present world? St. Paul had this view 
of the subject. Hebrews if. 1 — 3: "Therefore we 
ought to give the more earnest heed to the things 
which we have heard, lest at any time we should 
let them slip. For if the word spoken by angels 
was steadfast, and every transgression and disobe- 
dience received a just recompense of reward; how 
shall we escape, if me neglect so great salvation." 
Mark the words of the apostle — he speaks in the 
past tense. And this authority forever decides the 



56 BALLOTS NINE SERMONS. 

question at issue — because it assumes the fact, that 
God did judge the people according to the law, and 
that transgression, under the law, did receive a just 
recompense of reward. 

Let us now turn to the gospel. Jesus came with 
a new covenant and dispensation. He came with the 
kingdom of heaven, the gospel of peace.— I need 
not occupy your time in endeavouring to establish 
a position about which there is no dispute; that is, 
that the kingdom of heaven, spoken of in the New 
Testament, signifies the kingdom of the gospel dis- 
pensation among men on earth. The Jews were 
charged with shutting up this kingdom — but they 
had no power to shut up the kingdom of immor- 
tal glory. 

I will now proceed to show, that in this govern- 
ment of Jesus, he has a judgment seat, a tribunal; 
and that, in the gospel dispensation, men are judged 
according to their works, in this state of existence* 
without reference to any judgment in the world to 
come. 

We will read a few of the prophecies concerning 
the Messiah. Isaiah xlii. 1- — 4: 6 6 Behold my ser- 
vant, whom I uphold; mine elect, in whom my soul 
delighteth; I have put my spirit upon him; he shall 
bring forth judgment to the Gentiles. He shall not 
fail nor be discouraged, till he have set judgment 
in the earth: and the isles shall wait for his law." 
Isaiah, beholding the glory of the gospel dispensa- 
tion, saw that the Messiah would put the law cove- 
nant away, and establish his own laws, and his own 
judgments among men, and that mankind would be 
amenable to him— for he was to "set judgment in 



BALLOU'S NINE SERMONS. 57 

the earth." — Hearken to the language of Jesus him- 
self. John v. 22, 27: "For the Father judgeth no 

man, but hath committed all judgment to the Son 

And hath given him authority to execute judgment 
also, because he is the Son of man." John ix. 39: 
" For judgment I am come into this world." Now, 
why did Jesus come into this world for judgment, 
if he was not to judge men in this world? Inasmuch 
as he came to set judgment in the earth, to establish 
a kingdom and government among men, it is plain 
that here, in this world, his judgment seat is to be 
found. He could not have a government or king* 
dom here, without having a judgment seat here. — 
He came into this world for judgment, and God 
gave him authority to execute judgment. Now lis- 
ten to the following prophecy. Jeremiah xxiii. 5: 
" Behold the days come, saith the Lord, that I will 
raise unto David a righteous Branch, and a King 
shall reign and prosper, and shall execute judgment 
and justice in the earth" 

It is very remarkable, that the clergy have so 
pertinaciously denied the doctrine of judgment in 
the earth, when the Bible makes the subject so per- 
fectly plain. There is not, in all the Scriptures, a 
single word said about a judgment in the future 
state. Look at the text under consideration. Does 
the Apostle intimate, that we must appear before 
the judgment seat of Christ in eternity? If this was 
his meaning, why did he not express it? But he had 
no such idea in his mind; and no such doctrine is 
taught, either in the Old Testament or the New. 
And if we receive that doctrine, we must receive it 
on the testimony of men. 



58 BALLOU'S NINE SERMONS. 

But now, my hearers, comes a subject in which 
we are all deeply interested; for it is a truth, that 
"we must all appear before the judgment seat. of 
Christ, that every one may receive the things done 
in his body, according to that he hath done, whe- 
ther it be good or bad." Allow me to remark, that 
the translators have supplied several words in the 
text, which somewhat change the reading, but the 
meaning is not essentially varied. Without the sup- 
plied words, which are printed in italic, the text 
reads thus: "that every one may receive the things 
in body, according to that he hath done." The trans- 
lators thought they must supply a few words, in or- 
der to sustain their views in relation to judgments. 
And I would have the congregation remember, that 
although the translators of the Bible believed in the 
doctrine of endless punishment, they have not made 
a translation from which that doctrine can be proved! 
This is one of the most remarkable things I have 
ever thought of, — that with all their twists and 
turns, those translators were not able to make a text 
that will prove the doctrine of endless misery ! 

"We must all appear before the judgment seat of 
Christ. " The apostle is here speaking of himself, and 
of his brethren — of the Christian commonwealth, 
and not of heathens — of believers, and not of men 
who never heard of Christ. Persons who have not 
heard of Christ, are not under his law. Our Saviour 
said to his disciples, in reference to the Jews, "If 
I had not come and spoken unto them, they had 
not had sin: but now they have no cloak for their 
gin." If Christ had not openly proclaimed his doc- 
trine and precepts, the people could not have been 



BALLOTS NINE SERMONS. 59 

amenable to hi« law, nor justly answerable at his 
bar. And to set up an ex post facto law, to judge 
men for actions performed before the law was esta- 
blished, is out of the question. Our text applies to 
the Christian commonwealth; for there Christ had 
set up his kingdom, established his government, 
and published his law: there it is that our Saviour 
erected his judgment seat; and according to his doe- 
trine and precepts men must now be judged. 

What is meant by the judgment seat of Christ? — - 
You will pardon me for introducing a very familiar 
illustration: Your fashions and customs in the city 
of Philadelphia, constitute a judgment seat. I mean 
by this, that whatever is customary among you, 
constitutes a judgment seat. In this respect, people 
feel as if they were amenable to the fashions and 
customs of the places in which they reside. Were 
a citizen of Paris to come among you, without un- 
derstanding your customs, he would proceed very 
oddly; and he would not be held accountable at the 
judgment seat referred to, because he would not 
know what your customs are; and you could tole- 
rate his deviations, because he was brought up in 
different customs. But you would not tolerate a 
similar deviation in one of your own citizens. We 
are held amenable to public opinion: this consti- 
tutes the law of social life; and this law constitutes 
the judgment seat. The ladies of this city, for in- 
stance, feel under an obligation to conform to the 
customs and fashions of the circles in which they 
move, and they govern themselves accordingly. — 
You must not suppose that I am disposed to trifle, 



60 BALLOU'S NINE SERMONS. 

by introducing this light matter. I introduce it, to 
make way for a more striking illustration. 

You are sensible, as politicians — (for all republi- 
cans are politicians,) that you feel a deep interest in, 
and have a high estimation for, a republican form of 
government. We look back with enthusiastic emo- 
tion, and reflect upon the price it cost us; and we 
forget not the hardships that our forefathers endured 
in achieving our liberty. Now, I ask, does this go- 
vernment exist without a judgment seat? I do not 
particularly refer to the judicial statutes — but to the 
tone of public feeling and sentiment. Would any 
public politician dare to speak in favour of a mo- 
narchy, or of aristocracy? No; because he is ame- 
nable to public sentiment; and he knows that he 
would be brought before the bar of public opinion, 
and that, at that judgment seat, he would be con- 
demned. 

In the light of the foregoing illustrations, I de- 
sire the hearer to understand distinctly, that no one 
can become acquainted with Christianity, without 
being amenable to the law of Christ, which is writ- 
ten in the heart; and that the law of Christ consti- 
tutes his judgment seat. 

The question now arises — What is the law of 
Christ? In answering this question, we shall find 
his judgment seat. The law of Christ is, that we 
shall love our enemies, and pray for them that de- 
spitefully use us and persecute us. This is the law 
to -which our lawgiver was himself obedient. He 
gave himself, the just for the unjust, that he might 
bring them to God. The law of Christ requires 
every Christian to exert all his powers for the bene- 
fit of his fellow men* It teaches him, that he must 



BALLOU'S NINE SERMONS. 61 

not hate, either his neighbour or his enemy; but 
love them both. — Every precept that Jesus enjoined, 
was with him a principle of action. Hearken to the 
benign precept which fell from his lips: "Whatso- 
ever ye would that men should do to you, do ye 
even so to them." And there is such a sense of 
this religious obligation in the minds of all Chris- 
tians, that they are ashamed, if they are detected in 
acting contrary to this law. 

Paul had passed through the ordeal, represented 
by the judgment seat. He was brought before the 
judgment seat of Christ. Behold him on his way 
to Damascus, with authority to destroy the disciples 
of our Lord. He was met by our Saviour. No 
sheriff was sent to arrest him. The simple ques- 
tion w T as put, 66 Saul, Saul, why persecutest thou 
me?" — How kindly w T as this question asked! and 
yet it brought the persecutor to the judgment seat 
of Christ! He himself says: "I was alive without 
the law once; but when the commandment came, 
sin revived, and I died." He was apprehended, and 
tried, and condemned, and slain, by the simple ques- 
tion of the Master! " Why persecutest thou me?" 
Can a reason be given for this? Yes: he felt the 
force and power of divine truth that accompanied 
the question; and he could not resist it. "Who art 
thou, Lord?" " I am Jesus whom thou persecutest." 
A very mild way of proceeding with a judgment; 
but it had the desired effect. "Lord, what wilt thou 
have me to do?" And Paul says, in the verse fol- 
lowing our text, " Knowing, therefore, the terror 
of the Lord, we persuade men; but we are made 
manifest unto God; and I trust also are made ma- 
nifest in your consciences." And it may be pro- 
6 



62 BALLOTS NINE SERMONS. 

per to remark, that the, original word here trans* 
lated manifest, is rendered appear, in the text 
And every one, who is brought to the light and 
knowledge of the gospel, must appear, or be made 
manifest, at the judgment seat of Christ, in the 
same way. 

I will endeavour more fully to illustrate my mean- 
ing, by referring to a few particulars. — Our blessed 
Saviour declared, that those who loved father or 
mother, wife or children, houses or lands, more than 
him, were not worthy of him. Christians are obliged 
to try themselves by this rule. Do, you love any 
thing more than you love Christ? If you do, you 
are not worthy of him, and you stand condemned 
before his judgment seat. To love those around us, 
is commendable; but nothing should be allowed to 
alienate our affections from our Redeemer. We are 
required to become his disciples, to espouse his 
cause, and to follow him through evil report, and 
through good — and yet there are thousands who do 
not obey these requirements, although they acknow- 
ledge them to be reasonable and just. The vain ex- 
cuses of men for neglecting the invitation of the 
Saviour, are set forth in the parable of the supper. 
One said, " I have bought a piece of ground, and I 
must needs go and see it: I pray thee have me ex- 
cused." Another said, "I have bought five yoke 
of oxen, and I go to prove them: I pray thee have 
me excused." A third said, " I have married a 
wife, and therefore cannot come." He did not even 
pray to be excused. — Now, whoever has heard the 
invitations of our Lord, and understands the nature, 
and acknowledges the justice of his requirements, 
and yet fails to comply with them, stands condemned 



BALLOU'S NINE SERMONS. 63 

before the judgment seat of Christ. In this manner, 
and at this judgment seat, the professions of men 
are tested. They who love any thing more than 
they love Christ, are not worthy of him. 

Again. Our Saviour said, " With what judgment 
ye judge, ye shall be judged." When the Jews 
brought the woman who had been taken in adultery, 
and desired to know of Jesus what his judgment 
concerning her was, our blessed Lord used the fol- 
lowing language: " He that is without sin among 
you, let him first cast a stone at her." This was 
the judgment seat of Christ. And the accusers felt 
the power and force of our Master's decision. "Be- 
ing convicted by their own conscience," by their 
own sense of the justice of his judgment, "they 
went out one by one, beginning at the eldest, even 
unto the last." In this way, and at this bar, the 
judgment of our Lord is pronounced. He who ven- 
tures to bring accusations against his fellow men, 
must beware lest he fall into condemnation himself. 
" Whatsoever ye would that men should do to you, 
do even so to them." This is the law of Christ — 
and this law constitutes his judgment seat. 

Again. Doctrines must be tested by bringing 
them to the judgment seat of Christ. Our Saviour 
said, "What man is there of you, whom, if his 
son ask bread, will he give him a stone? Or if he 
/ ask a fish, will he give him a serpent? If ye, then, 
being evil, know how to give good gifts unto your 
children, how much more shall your Father which 
is in heaven, give good things to them that ask 
him?" Look at the judgment seat formed by this 
testimony: — God is much better to mankind than 
parents are to their children. Can any doctrine be 



64 BALLOTJ ? S NINE SERMONS. 

true that stands opposed to this statement? No. Can 
any doctrine be true which supposes that God either 
hates or will ever eternally torment any of his crea- 
tures? No. Is there a parent in the wide world, 
who could be brought to such a state of enmity 
against his offspring, as to throw them into eternal 
flames? God forbid! This, then, is the judgment 
seat before which the doctrines of men must appear. 
And every doctrine that does not square with the 
laws and the precepts of Christ, must and will come 
to nought. And, thanks be to God! the light of the 
gospel is progressing; and the human intellect is 
becoming enlightened; and men are becoming more 
and more philanthropic; and the doctrines which 
represent God as the enemy of his creatures, are 
consequently fast sinking into oblivion. They have 
been tried at the judgment seat of Christ; and they 
have been condemned. 

My hearers, let us submit every thing to the judg- 
ment seat of Jesus. Let us ever stand before his 
bar. Let our professions, our feelings, our conduct, 
our doctrines, be tried by his law. Let every one 
propose the questions to his own heart, Are my 
feelings and motives consistent with the directions 
of the Saviour? Do I love and pray for my ene- 
mies? Am I willing to suffer, the just for the unjust? 

My hearers, the principles of the Christian reli- 
gion, properly understood and faithfully practised, 
are life, and peace, and joy. They afford the purest 
and most enduring happiness and comfort. But let 
us remember, that if we would realize those enjoy- 
ments, we must carefully hearken to the voice of 
the wisdom from above. " Her ways are ways of 
pleasantness, and all her paths are peace." 



SERMON IV. 



Delivered in the Lombard Street Church, Sunday Morning* 
November 9, 1834.* 

THE CRAFT AND GRIME OF ABSALOM. 
* So Absalom stole the hearts of the men . of Israel." — 2 Sam. xv. $ 

The language of the text embraces a subject which 
indicates great ingratitude in a son toward his father. 
It also indicates much subtlety in prosecuting an 
ungrateful and wicked design. It furnishes much 
admonition that we ought carefully to regard, ta 
render us cautious how we are deceived by the false 
and artful pretensions of our fellow creatures. 

Absalom, son of David, had, in former times, 
caused his father much trouble and distress. He 
had imbrued his hands in the blood of a brother — - 
on account of which offence he was obliged to flee 
his country. He journeyed to Geshur, in Syria^ 
where he abode, until his father, having become pa- 
cified toward him, was induced to recal him. The 
efforts of Joab, and the counsels of a wise woman: 
of Tekoah, prompted David to this measure. Absa- 
lom returned to Jerusalem; but instead of becoming 
a dutiful son, instead of being grateful for past fa- 
vours and present privileges, he undertook to sup- 
plant his father in the affections of the people, in* 
order that he might eventually usurp the throne-.. 



66 BALLOTS NINE SERMONS. 

In the accomplishment of his object, he was even 
willing to drive the venerable king from his beloved 
Jerusalem, and cause him to become a fugitive and 
a stranger in a strange land. 

The chapter in which the text is found, mentions 
the means that Absalom adopted to supplant his fa- 
ther in the affections of the people. He placed him- 
self " beside the way of the gate, and when any 
man who had a controversy came to the king for 
judgment," Absalom was sure to meet him first, 
and make inquiry as to whence he came, and what 
was the nature of his controversy. And then he 
would say unto him, "See, thy matters are good 
and right — but there is no man deputed of the king 
to hear thee" — thus intimating that David was inat- 
tentive to the interests of the people. And Absa- 
lom moreover would say, " 0 that / were made 
judge in the land, that every man who hath any suit 
or cause might come unto me, and / would do him 
justice" — thus artfully intimating, that he was the 
man who should be judge in the land — because he 
would see that justice was done to the people. By 
these means, he transferred to himself all the confi- 
dence previously reposed in the integrity of the 
king. But the work was not yet completed. Ab- 
salom desired the people to believe that he sincerely 
loved them — "and when any man came nigh to 
him to do him obeisance, he put forth his hand, and 
took him, and kissed him. And on this manner did 
Absalom to all Israel that came to the king for judg- 
ment: so Absalom stole the hearts of the men of 
Israel." His professions of love were designed to 
impress them with the conviction, that were he 
made judge in the land, he would not only see that 



ballou's nine sermons. 67 

justice was done, but he would be the loving friend 
of the people! 

Having thus stolen the hearts of the men of Is- 
rael — for theft it certainly was — and having care- 
fully matured all his wicked designs, Absalom went 
to his father, and said, " I pray thee, let me go and 
pay my vow, which I vowed unto the Lord, in 
Hebron. For thy servant vowed a vow while I 
abode at Geshur in Syria, saying, If the Lord shall 
bring me again to Jerusalem, then I will serve the 
Lord." This was the form in which Absalom laid 
his subject before the king. David was a pious 
man, and was willing that his son should go to He- 
bron to pay his vow to the Most High. And he 
said, 66 Go in peace." And Absalom went— but 
not to worship. He went to raise the standard of 
rebellion against his father! The trumpet, when first 
it sounded, proclaimed that Absalom reigned as 
king in Hebron! "And there came a messenger to 
David, saying, The hearts of the men of Israel are 
after Absalom." David looked around him, and his 
eye rested upon a few veteran soldiers, who were at 
his command. And he said, " Arise, and let us flee; 
for we shall not else escape from Absalom: make 
speed to depart, lest he overtake us suddenly^ and 
bring evil upon us, and smite the city with the edge 
of the sword." This language of venerable David 
is very touching — it is almost enough to melt a heart 
of stone! He had nourished and brought up a fa- 
vourite child— and that child had rebelled against 
him! Absalom stood in hostile attitude toward the 
lawful king of Israel. Ahithophel, David's coun- 
sellor, a man of much wisdom and experience, was 
also turned against him. This was another calamity* 



68 BALLOTS NINE SERMONS. 

David prayed that the counsel of Ahithophel might 
come to nought; and then, in company with his 
followers, he fled from the city,, and crossed over 
Jordan. 

By this time, Absalom had obtained possession 
of Jerusalem, and had collected great numbers of 
the men of Israel, whose hearts he had stolen, to 
fight against the king. Meanwhile David's army 
mightily increased. The commanders thereof were 
specially ordered to " deal gently with the young 
man, even with Absalom." A battle ensued in the 
w r ood of Ephraim; and the rebellion that originated 
in the fascinating words and kisses of Absalom, 
ended in a storm of war. Twenty thousand of the 
men of Israel were destroyed; Absalom lost his 
life; and David was restored to his authority in the 
land, though sorely distressed because of the rebel- 
lion and death of his son. 

I have not been very minute in attending to the 
history of our subject^ and as you are supposed to 
be familiar therewith, it is not necessary to be more 
particular. I have given you enough of the general 
outline,, to show how necessary it is to guard against 
imposition from the foolish and intriguing preten- 
sions of those who profess to love us. — It is really 
astonishing how the men of Israel could trust a man 
whose professions of regard and attachment were so 
entirely hypocritical. But people love to be flat- 
tered; and flattery has such an effect on the mind, 
a« frequently ta draw it away from the principles of 
reason and justice. If the men of Israel had paused 
a moment to reason on the subject, they surely 
would not have been so cruelly deceived by the 



BALLOU'S NINE SERMONS. 69 

hypocrisy and wickedness of Absalom. He pre- 
tended that he loved them, and he adopted artful 
measures to convince them that he was really their 
friend; yet it did not once occur to the people, that 
Absalom was plotting the destruction of a kind, 
and forgiving, and affectionate father! You clearly 
discover wherein they were deceived — and you also 
discover the cause of the deception. They were flat- 
tered into blindness. They were so completely 
blinded by the fascinating words and kisses of Ab- 
salom, that they could not see him in his true cha- 
racter. They deemed him their loving friend, and 
they threw themselves into his arms, and thought 
themselves safer than they could possibly have been 
in the arms of their aged and experienced king. 

The text declares, that " Absalom stole the hearts 
of the men of Israel." It was theft. This supposes 
that the hearts of the men of Israel had been in the 
possession, and were the rightful property, of Da- 
vid their king. 

Let us now inquire, what Absalom had ever done 
for his country, to signalize either his wisdom, va- 
lour, or patriotism. When this question is proposed, 
we find no answer that is favourable to Absalom. 
There is no evidence that he ever exhibited the least 
patriotism, or that he ever did any thing for the 
benefit of his country. But such was not the case 
with his father. The hearts of the men of Israel 
clave to David, because of his wisdom, valour, and 
patriotism. You remember the occasion on which 
Saul and his men of war, were confronted by the 
Philistine host, on the eve of a great battle. That 
boasting champion, Goliath, had challenged any man 
in Saul's army, to decide the battle in single com» 



70 BALLOU'S NINE SERMONS. 

bat. But who was prepared to go up against this 
man of war? The face of the mightiest gathered 
paleness before him! At this juncture, David, who 
was but a youth, arrived with presents to his bre- 
thren. He heard the boast of the giant — he heard 
him defy the armies of the living God — he saw that 
no one seemed disposed to meet the foe — he felt 
that Israel was disgraced— he could not endure it — - 
his heart burned within him, and he said to Saul, 
"Let no man's heart fail; thy servant will go and 
fight with this Philistine." And he met him; and 
with his sling and a smooth stone he destroyed him; 
and he cut off Goliath's head, and took his sword, 
and brought both to the king at the head of the army. 
Thus David wrought deliverance in Israel. And 
when he bore the trophies of victory, " the women 
came out of all the cities of Israel, singing and 
dancing, to meet king Saul, with tabrets, with joy, 
and with instruments of music. And the women 
answered one another as they played, and said, Saul 
hath slain his thousands, and David his ten thou- 
sands." And thus David gained the affections of 
the people, and their hearts were never surrendered 
to any other, until they were stolen by Absalom. 
They were stolen by craft, and directed to crime— 
and the whole enterprize ended in sorrow, defeat, 
and death! 

My hearers, our subject furnishes a salutary cau- 
tion. We should not hastily accredit any man's 
professions of patriotism, nor hastily believe his de- 
clarations of ardent love to his country, if there be 
no corresponding indication in his conduct. Do not 
allow yourselves to be led astray. There are thou- 



BALLOTS NINE SERMONS. 71 

sands of men who have their eyes on entirely selfish 
ends, while they talk about their desire to be of use 
to their fellow-citizens and to their country. I have 
no reference whatever to any particular party in 
politics. I am speaking of the depravity of man- 
kind. Every man's honesty and patriotism must 
be determined by his actions, and not by his words. 
" The tree is known by its fruit." Many men have 
said, in effect, "0 that /were made judge in the 
land, that every man w T ho hath any suit or cause, 
might come unto me, and / would do him justice," 
— when, at the same time, self-elevation was his 
great object. Others have said, "If we can only 
get that man into authority, it will be the best thing 
that can happen for the interests of the country" — 
while the fact has been, that those very persons 
were seeking office and self-aggrandizement, through 
the influence of the individual whose elevation they 
so strongly urged! 

I have another subject in view^ and I desire your 
company in the investigation of it. It has a bear- 
ing on an enterprize which is carried on by another 
class of people. But here I find a difficulty: I know 
not how to unfold the subject, because I do not wish 
to give offence to any one; and I would carefully 
avoid impugning the motives of those of whom I 
shall speak. But, my friendly hearers, I am im- 
pelled by a sense of duty, and by my profession, to 
bring against a certain class of community, a charge 
which is very justly represented in the text. Says 
the hearer, "Who does he intend to accuse? Some 
very low creatures, I suppose — some very impious 
persons." My friends, I should be pleased had I j 



72 BALLOTS NINE SERMONS* 

no more disagreeable task before me. But I have 
the distressing duty to perform, of informing you, 
that I have the Christian clergy in view, — the doc- 
tors of divinity, who profess to preach the gospel 
of Jesus Christ. " Surely," says the hearer, "surely 
the speaker does not intend to bring the charge 
against them!" It is more painful to me to make 
the charge, than it is to you to hear it. But the 
popular clergy have committed a less excusable 
theft than Absalom committed. "Wherein?" They 
have stolen the hearts of the people, not from an 
earthly monarch, as Absalom did, but from our Fa- 
ther in heaven! The people believe what they have 
been told, and they love the clergy better than they 
do the Almighty, and have more confidence in 
them! " Is that a fact?" says the hearer. Yes, it is. 
Do not the clergy inform you that the Lord is full 
of wrath toward poor sinners, and that you are in 
awful danger of endless destruction from the drawn 
sword of divine vengeance! " Yes." And how is it 
with themselves? Are they willing to yield you up 
to such destruction? They are not. They inform 
you, that they have so much regard for your best 
interests, that they wish to place you in such a situa- 
tion as will secure you from the eternal vengeance 
of your Creator! They have so strong an affection 
for you, that they are willing to converse with you 
day and night, and to spend and be spent in the la- 
bour of love, if they can but save one poor soul 
from the vengeance of offended heaven! And the 
people believe them. They say, "How solemnly 
. that man spoke of his love for us! he must be a 
very good man." People will listen to such fasci- 
nating language, and they will give up their hearts 



BALLOTS NINE SERMONS. 73 

to the ministers, — but God thereby loses the affec- 
tions of the children he has formed! 

There is one particular in which our clergy have 
improved on the example of Absalom. " Absalom 
stole the hearts of the men of Israel." And herein 
his sagacity failed. He should have attempted to 
steal the hearts of the women of Israel; and in the 
opinion of your humble servant, if he had succeed- 
ed in so doing, he would have succeeded in his re- 
bellion. 

I remarked, that our clergy have improved on 
Absalom's example. You will generally find, that 
they take the opportunity to visit your houses, 
when the father, husband, or brother, is engaged in 
his business. They sit down with the wife or daugh- 
ter, as the case may be, and begin the conversation 
by saying, "I feel concerned for your welfare; I 
fear there is a dreadful doom coming upon you. 
You know that God is the enemy of sinners, and 
that hell is the certain portion of every unconverted 
soul. I come out of pure love, — shall I pray with 
you?" " Why, yes." He kneels down, and prays 
fervently. He then tells the inmates of the house 
how ardently his heart longs for their salvation — 
and how sincerely he desires to save them from the 
vengeance of Almighty God! They look upon his 
visage, and behold nothing but the most ardent af- 
fection. 66 It would be wicked," say they, " to re- 
fuse the message of such a loving friend!" So they 
give their hearts to the minister, and think they are 
doing right! 

Is not this stealing the hearts of the people from 
the Father of the spirits of all flesh? Why cannot 
mankind perceive, that God would not send such' 
7 



74 BALLOU'S NINE SERMONS. 

affectionate messengers, if what they say be true? 
If he be really so wrathful toward mankind, would 
he send such loving ministers? If God were our 
enemy, he would send ministers of wrath and indig- 
nation. — The clergy to whom I have referred, pro- 
fess to come in the name of God — and yet their 
object seems to be to steal the hearts of women and 
children from their Creator! I do not intend to im- 
pugn their motives. They may themselves be de- 
ceived, and think that they love the people better 
than the people are loved by the Almighty. If they 
are not thus deceived, they are guilty of the rank- 
est hypocrisy — of which, however, I do not accuse 
them. I believe they are themselves deceived. 
When they were rocked in their cradles, the same 
deception prevailed around them. They were sent 
to colleges and theological seminaries, in which the 
doctrine they preach was taught. It has been care- 
fully instilled into their minds— and they have been 
deceived thereby. It is a most terrible delusion. 
And the doctrine which gives existence to it, and 
sanctions it, and enables the preachers of it to steal 
the hearts of mankind from our Father in heaven, 
must tiff necessity be false. 

In a former part of this discourse, the fact was 
mentioned, that David had done much for the peo- 
ple of Israel, while Absalom had done nothing for 
the advantage of his country. It is also worthy of 
notice, that when Absalom professed so much love 
for the men he deluded, and expressed , so great a 
desire to do them justice, they did not think of in- 
quiring whether David had ever wronged them, or 
whether he had ever ceased to love them. When 



BALLOU'S NINE SERMONS. 75 

Absalom kissed them, they forgot every thing but 
Absalom. 

Now, should mankind institute the inquiry, 
"Who has done most for us, God or the clergy?" 
they would be surprised that they should ever have 
been so deluded as to suppose that God is their 
enemy. He has ever loved us. 66 Goodness and 
mercy have followed us all the days of our lives." 
No one will pretend that God ever wronged him — 
no one should suppose that God has ever ceased to 
love him. The sun still shines on the good and 
evil — the rains still descend on the just and the un- 
just; and to these visible objects our Saviour refer- 
red, as proofs of the Creator's universal love. 

My Christian friends, the man who can preach 
the love of God, will never have much to say about 
his own. How weak, how limited, is human love, 
when compared with the love of our Father in hea- 
ven! He loved the world, when the world was 
dead in sin. And before ministers of the gospel 
can rightfully lay claim to the hearts of the chil- 
dren of men, they must prove, not by words only, 
but by deeds, that their love is stronger than the 
love of God. Let them remember, that "Christ 
died for the ungodly," and that in this the bound- 
less love of heaven was commended to all mankind. 

My desire is, that your hearts may never be sto- 
len. "Son, give me thy heart." Do not love any 
thing so well as you love your Creator. If there is 
no safety in Him,) there surely can be no safety in 
man. Well did the Apostle say, " We preach not 
ourselves; but Christ Jesus the Lord; and ourselves 
your servants, for Jesus' sake." 0 that preachers 



76 BALLOIj's NINE SERMONS. 

would imitate Paul's example! 0 that they would 
say less about their own love, and more about 
the love of Christ! "For the love of Christ con- 
straineth us; because we thus judge, that if one died 
for all, then were all dead; and that he died for all, 
that they who live, should not henceforth live unto 
themselves, but unto him who died for them, and 
rose again." 



SERMON V. 



Delivered in the Calloiohill street Church, Sunday evening* 
November 9, 1834. 

INFLUENCE OF DIVINE GRACE. 

" What shall we say then ? Shall we continue in sin that graee* 
may abound? God forbid: how shall we that are dead to sin, live any 
longer therein?" — Romans* vi. 1* 2. 

It is evident from the mode of expression in the 
first member of our text, that the writer had allusion 
to something he had before said or written. His lan- 
guage is, "What shall we say then?" that is, if 
what I have stated, and attempted to prove, be grant- 
ed, what inference shall we draw from such princi- 
ples ?— It is also evident, that the Apostle, when he 
wrote these words, was conscious that his opposers 
would start an objection to his doctrine; and that he 
intended to propose their objection in plain terms, 
and meet it directly by his reply. He well knew 
that he bad laid down principles, in the argument 
which precedes our text, that would induce the ene- 
mies of the religion of Jesus to say, " If that doctrine 
be true, we may live, and continue to live, in sin— 
for according to your doctrine, grace will abound let 
us sin as we may." 

To place this subject in a proper light, we must 
refer to the preceding chapter, and there learn what 
the Apostle had said, of which his opposers would 
7* 



78 BALLOU'S NINE SERMONS. 

make such a wicked use. The Apostle is there draw- 
ing, as it were, a parallel between the condition of 
mankind, as they stood in relation to Adam, and 
as they now stand in relation to Jesus Christ. And 
we clearly discover that the argument was designed 
to show, that as sin and condemnation had univer- 
sally extended over the human race, as they stood 
in relation to the first man Adam ; so grace, and jus- 
tification by grace, through the righteousness of the 
Redeemer, was equally extensive. In the 18th verse 
of the 5th chapter, the Apostle brings his argument 
to a conclusion in these words: " Therefore," — (al- 
luding to what he had already proved) — " There- 
fore, as by the offence of one, judgment came upon 
all men to condemnation; even so, by the righteous- 
ness of one, the free gift came upon all men unto 
justification of life." My friends, will you be pleas- 
ed to remember these words, and when you retire 
to your houses, turn to your Bibles, and read this 
chapter carefully, noticing the 18th verse particular- 
ly. I will now ask you this question: Do you believe 
that any of the preachers of the present day, who 
profess to preach Universal Salvation — or any who 
have believed in that sentiment since the days of the 
Apostles, are able to state that doctrine in fewer 
words than the Apostle has stated it, in the text 
just recited ? Never were words fuller of meaning, 
or more easy to be understood. Mark the language 
— "even so"— not half-way, but entirely — " even 
so by the righteousness of one, the free gift came 
upon all men unto justification of life." Just as cer- 
tainly as came the judgment upon all men unto con- 
demnation, justification unto life came upon all men, 



BALLOTS NINE SERMONS. 79 

through the righteousness of Jesus Christ, by the 
free gift of God. 

The Apostle was acquainted with the objection 
that the Jew would immediately bring against his 
argument. He knew that the Jew would say, "If 
this doctrine be true, what authority is there in the 
law ? ' For it is written, cursed is every one that con- 
tinueth not in all things which are written in the 
book of the law to do them.' " Well, the Apostle 
had by no means contradicted, but rather substanti- 
ated, this position. He said, "judgment came upon 
all men unto condemnation," " for that all have sin- 
ned/" He meets the objection that the Jew would 
bring from the law, as follows: u Moreover, the law 
entered, that the offence might abound." Did you 
ever think of these words? We should naturally 
suppose that the law was made to prevent offences! 
" Moreover, the law entered, that the offence might 
abound." Very remarkable words, indeed! What 
could the Apostle have meant ? He declares, that 
" where there is no law, there is no transgression." 
A man might do whatever his inclination proposed, 
and commit the vilest enormities — but they could 
not be called sin, where there was no law. The law 
was given that cognizance might be taken of sin, 
and that men might know that certain acts consti- 
tuted transgression. For there could be no such 
thing as transgression or sin, unless there w 7 as a law. 
u Moreover, the law entered, that the offence might 
abound." " But where sin abounded, grace did 
much more abound." Mark this— He says, " all 
have sinned," and he also declares, " where sin 
abounded, grace did much more abound; that as sin 
hath reigned unto death, even so might grace reign 



80 BALLOIj's NINE SERMONS. 

through righteousness, unto eternal life, by Jesus 
Christ our Lord." The next words compose our 
text. "What shall we say then ? Shall we continue 
in sin that grace may abound ?" 

Now rises up the objector, and says, 66 Paul, if 
your doctrine be true, I may go on and commit sin, 
and grace will abound much more; and I might as 
well, and better too, go on indulging in sin." This 
was the objection which the enemies of the doctrine 
of Jesus, brought in those days. Paul knew it, and 
you, my hearers, are familiar with the same objec- 
tion, which our opposers urge against us now. Their 
language is, " If we believed as you say you do, we 
should not care how we lived; we should unbridle 
our passions, and go on indulging in sin." I have not 
a doubt that they think they would. I charitably be- 
lieve they are sincere. But they are greatly deluded. 
They do not understand the doctrine they oppose. 
Before any person is a suitable judge of the conse- 
quence of believing a doctrine, he must believe it. 
Let our opposers first believe the doctrine we preach, 
and then let them say whether they are disposed to 
commit all kinds of sin. 

You see the position I am obliged to take. We 
state, that where sin abounds, grace much more 
abounds, resulting in justification unto life eternal. 
Thus, grace through Christ, is a& positive, universal, 
and efficient^ as was sin and condemnation, through 
the medium of the first man Adam. And what I 
have to show, if I succeed in my undertaking, is, 
that an understanding of the superabounding of grace 
beyond all sin, does not necessarily or naturally lead 
people to commit sin ; but leads them away from 
sin; and that the Apostle here gives the only ration- 



BALLOTj's NINE SERMONS. 81 

al answer which can possibly be given to the objec- 
tion. " How shall we that are dead to sin, live any 
longer therein ?" There is nothing that can prevent 
man from continuing in sin, but becoming dead to 
sin. He who is dead to sin, has no disposition to 
perform a sinful act. 

I shall illustrate this subject, by reference to cer- 
tain facts recorded in the Scriptures. I do it be- 
cause the facts to which I shall refer, are amply suf- 
ficient for the work. I do it more particularly, lest 
the hearer should say the speaker is a contriver of 
his own arguments. I desire you to notice, that I 
make use of no arguments which the Scriptures 
themselves do not furnish; and I hope the congrega- 
tion will bear me witness, that I rest my argument 
on the testimony of the Bible, that if there be any 
deception, it is to be attributed to the Word, which 
we, as Christians, take to be our guide. 

The first instance to which I shall refer, to illus- 
trate the doctrine advanced, is the case of the abomi- 
nable wickedness of Joseph's brethren. And while 
I do this, I desire the hearer to keep an eye on the 
several points. First, the abounding of sin. Give 
your thoughts free scope; do not undertake, in any 
instance, to diminish the heinous nature of sin. Give 
to it all the latitude it naturally takes; and when you 
have looked carefully at the abounding of sin, look 
with equal care on the other hand, and see grace 
abounding much more than sin. In this instance we 
shall either show, that where sin abounded, grace did 
much more abound, or we shall fail to gain our point. 
Then we shall speak as to the consequences — that is, 
are those with whom grace much more abounds in- 



82 BALLOU'S NINE SERMONS. 

duced to go on and commit more sin ? Or does it 
make them dead to sin ? We can certainly keep these 
three points in our recollection. 

You have read the history of Joseph and his bre- 
thren, and it is familiar to you all. For that reason 
I select it as an illustration. I am sure that none of 
you are ignorant of the wicked conduct of Joseph's 
brethren towards him. Could hearts on earth be 
harder than their's ? They knew how their venera- 
ble father loved that child — how tenderly and affec- 
tionately he regarded him ; and they knew he was 
their brother, — and yet in an evil hour, being moved 
by envy and deadly hatred, they tore him from the 
bosom of their father — they sold him into slavery; 
and, in their purposes, they bade their brother Joseph 
an eternal farewell ! Now observe how they endea- 
voured to cover their iniquity. They took his coat of 
many colours, and rent it, so that it should not ap- 
pear to have been done by design. This coat they 
dipped in the blood of a kid, to make it appear that 
some evil beast had devoured the child. Then they 
coolly took the coat, carried it to their father, and 
spread it out before him. Their language was, " Fa- 
ther is this thy son's coat ? We found it." No soon- 
er did the venerable father behold the bloody gar- 
ment, than he exclaimed, "Surely Joseph is torn in 
pieces; an evil beast has devoured him." The dear 
old man did not suspect his children of being con- 
cerned in such an outrage; yet they could stand by, 
with hearts hard enough to see their father in such 
anguish, and not relent. They tried to comfort him, 
to be sure; but he refused all comfort, and said, " I 
w T ill go down into the grave unto my son mourn- 
ing." — But I must make this story short, for twa 



BALLOU'S NINE SERMONS. 83 

reasons: First, I shall not, if 1 detain you longer on 
this part of the subject, have so much time to refer 
to other particulars; and secondly, your recollection 
of the whole story precludes the necessity of enlarg- 
ing. You recollect that Joseph was soon raised to 
authority, and became governor of Egypt, and stood 
next in authority to Pharaoh the king. He had fore- 
seen in a dream which Pharaoh had, that there 
would be seven years of plenty throughout the land, 
succeeded by a severe famine of equal duration. He 
was therefore appointed by the king to be lord over 
Egypt; and he prudently stored the abundance of 
the products of the seven years of plenty, to serve 
during the seven years of famine, which were to 
follow. 

Now, my friends, you have a right, and so have 
I, to believe, that while Joseph was doing this work, 
and storing up the corn in Egypt, he very frequently 
thought of his brethren. With what intention did 
Joseph labour until the time of the famine? He be- 
lieved that the famine would compel his brethren to 
come down into Egypt.. With a kind and friendly 
heart, no doubt, he thought of and intended the bene- 
volence which he afterwards displayed. He thought 
the time would soon arrive, when he should be en- 
abled to supply the wants of his brethren from his 
own stores. The years of famine came, and multi- 
tudes from the adjacent country rushed into Egypt, 
and Joseph w r as looking out from day to day, to see 
his brethren. His heart was ripe for it — he w r as full 
of grace towards them. He desired to see them, and 
by and by they came, and he knew them, but they 
knew not him. 

Let me pause a moment: I can hardly proceed 



84 BALLOU'S NINE SERMONSi 

with this account* without remarking how exactly 
it answers to our benevolent Jesus, who was the 
bread of God, who came down out of heaven to give 
life to the world. How often have I contemplated, 
with a grateful heart, heaven's unbounded love to 
the human race; and how ardently have I prayed 
that all, all might become the happy and blessed par- 
takers of this bread of life, which Jesus brought to 
mankind. Did Joseph know his brethren before 
they knew him ? Yes, yes, my hearers; and Jesus 
knows us before we know him. Jesus knows the 
transgressors, and knows them to be the objects of 
love, grace, and mercy, while he is yet a stranger 
to them. 

After Joseph had passed his brethren through cer- 
tain trials and afflictions that were necessary to make 
them sensible of their wickedness — and when he was 
under the necessity of retiring from their presence 
that he might weep in secret for the love he bore 
them, it came to pass at last, as he could no longer 
hide himself from them, that he dispersed the Egyp- 
tians, and stood confessed before them. "I am Jo- 
seph, your brother, whom you sold into Egypt." 
And they were troubled at his presence. How sur- 
prised were they to think that they stood before the 
lord of the land of Egypt ! Joseph could now do 
what he pleased with them ; they could not resist 
him — they were now in his hands. He was once in 
their's, and they maltreated him, and sold him as 
a slave. They are now in his hands, and at his en- 
tire disposal. And what does he do ? Hearken, my 
hearers, hearken to the words of mercy which fell 
from the lips of the benevolent Joseph. Are they 
not enough to break the heart, though it were of 



BALLOU'S NINE SERMONS. 85 

marble? "I am Joseph, your brother, whom you 
sold into Egypt; be not grieved nor angry with your- 
selves that ye sold me hither, for God did send me 
before you to preserve life." He prepares his own 
table; invites his brethren to sit down; serves them 
with an abundance of food ; provides them all the 
good things of Egypt; makes them welcome to all, 
without taking one farthing of their money ; and 
blesses them to the fulness of his power, and to the 
fulness of all their wants. 

Now, my hearers, what think you of this ? Did 
not grace, in this instance, abound much more than 
sin ? Does not this appear lovely! Behold the tear 
of compassion trickling down the cheek, and listen 
to the gracious words proceeding from the lips of 
the lovely Joseph! 

Well, says the hearer, " We discover two things 
you have mentioned: we see the aggravation of sin, 
on the one hand; and grace abounding much more 
than sin, on the other." Now comes the last point 
What was the consequence ? Did the brethren say, 
u Joseph, we are very much surprised: you are more 
merciful than we could think of; — if we had been 
told that we should meet with Joseph, and that he 
was lord of the land, we should not have come here; 
and now we find you here with this authority, and 
you are so full of mercy as to forgive us all our 
wrong; and not only so, but you are afraid Jest we 
should be grieved with ourselves because we sold 
you ! Such mercy is beyond all expectation. If 
the question had been proposed to us, What favour 
do you desire? we should not have asked for so 
much as this. But, Joseph, you are very imprudent 
— you have forgiven us all our transgressions, and 
8 



86 BALLOTS NINE SERMONS. 

our evil conduct towards you has not alienated your 
affection from us; we say you are very imprudent, 
and we may as well go on, and do you all the harm 
in our power." S^ys the hearer, " It is impossible. 
I know they did not." And why did they not? 
Every person present is ready to assign the reason 
— "They could not do it." The love that Joseph 
manifested towards them reached their hearts, and 
filled them with the same spirit of love towards him. 
They were dead to the envy and hatred they for- 
merly felt — dead to the sin they had before commit- 
ted; and now they loved Joseph, and Joseph loved 
them; and it was impossible for them to feel towards 
Joseph as they formerly did. Now our text inquires, 
" How shall we that are dead to sin live any longer 
therein ?" The subject is as clear as the sun at noon 
day; and you must know, that it was the goodness 
and compassion of the benevolent Joseph towards 
those brethren, that softened their hearts and filled 
them with love. And this love was his security 
against their evil conduct in future. 

We will now try another case. You recollect that 
some of the enemies of Jesus accused him of being a 
friend of publicans and sinners; and in his reply to 
the accusation, he used several parables. Among 
others, is the following : " There was a certain man 
had two sons; and the younger of them said to his 
father, Father, give me the portion of goods that fall- 
ethtome. And he divided unto them his living. 
And not many days after, the younger son gathered 
all together, and took his journey into a far country, 
and there wasted his substance with riotous living." 
Now look at this youth — how much was he like 



BALLOU'S NINE SERMONS. 87 

many are at the present day. Did he go to his father, 
as he should have done, and say, "I am young and 
need counsel of thee: give me some advice respect- 
ing the improvement of my time and talent?" No, 
he did not. No such advice was asked for. The 
language of his conduct was, u I am tired of your 
way of living; the duties you have imposed on me 
do not accord with my wishes — I do not feel con- 
tented — I believe I could do much better with my 
property if I go, than if I remain with you; give 
me what falls to me." He did not ask for, but re- 
pudiated, the counsel of his father. ? 1 shall be 
happy to have the property in my own hands; it 
will be safer than in yours." How many poor, 
vain young men, in all ages, have deceived them- 
selves in the same way! They have felt that if they 
could get away from parental restraint, they could 
enjoy happiness, and delight themselves with all 
good things; — but it generally turns out as it did in 
the parable. They dissipate health and property, 
and plunge themselves into the depths of ruin and 
distress. This youth lost all his property, became 
a poor beggar, destitute and forlorn; and in this con- 
dition joined himself to a citizen of the country, 
and was sent into the fields to feed swine. And "a 
famine arose in the land, and he began to be in 
want; and he desired to be fed with the husks that 
the swine did eat, and no man gave unto him." In 
this condition he came to himself. He had been 
wandering in his mind; and so it is with every sin- 
ner. He departs from the path of truth, in hopes 
of being rendered happy by it. What a mistake! 
Many people would indulge in sin, were it not that 
they fear they shall be punished. There are some 



88 BALLOTS NINE SERMONS. 

who say, they would go on in sin, if there was to 
be no punishment in eternity,— regardless of the 
punishment received in the earth. Our opposers 
are under this kind of restraint, according to their 
own acknowledgment. They would delight in sin, 
if they could persuade themselves to believe that 
they would not be banished from the favour of 
heaven ! 

To return to the parable. What did the youth 
say when he came to himself? "How many hired 
servants of my father's house have bread enough 
and to spare, and I perish with hunger? I will arise 
and go to my father, and will say unto him, Father, 
I have sinned against heaven, and before thee; and 
am no more worthy to be called thy son: make me 
as one of thy hired servants." He was so hungry 
and so wretched, that he was now willing to take the 
place of a servant, if he could only eat bread in his 
father's house. He could well remember when he 
moved in the family circle at home; when he had 
waiters around him at his command; when he basked 
as it were in the sunbeams of affection and love. 
But now he felt that those days were past. He was 
even willing to yield up his sonship. " I am no 
more worthy to be called thy son." How painful 
the thought! a son ready to give up his sonship! I 
have transgressed; let me serve theej let me till the 
soil; let me labour; I will do any thing, — only give 
me bread! 

You have noticed the experience of this youth, 
and you have observed the humiliating consequence 
of his folly. What did the father say in reply? 
Did he reproach his son, and tell him that he had 
dishonoured the family, and conducted so badly that 



BALLOU'S NINE SERMONS. 39 

it would be inconsistent with his designs and his 
justice, to grant him the privileges of a child? No, 
not a word like it. What did he say? Do you re- 
collect the first words his father uttered on this oc- 
casion? " But the father said to the servants, Bring 
forth the best robe, and put it on him; and put a 
ring on his hand, and shoes on his feet. And bring 
hither the fatted calf, and kill it, and let us eat and 
be merry. For this my son was dead, and is alive 
again; he was lost, and is found. " All this was in- 
tended as a demonstration of the joy of the father,, 
on that happy occasion. Now what da you see in 
this? You see that grace abounded much more than 
sin. Sin had abounded on the part of the son; but 
on the part of the father, grace abounded much 
more. — The question now comes up, namely, what 
effect had this superabundance of grace on the feel- 
ings of the son? Did he say, "Father, I am sur- 
prised at your kindness; I did not expect this. You 
are ~~ very imprudent. I shall certainly go away 
again. I will dishonour you more than ever; for I 
perceive that all my sin has not alienated your af- 
fection. You seem to love me more than before, 
and I find that where sin abounds, grace much more 
abounds; so that I may as well commit all the sin I 
can!" He did not say so, did he? No. Now I ask 
you this question, Why did he not? Your candid 
answer is, " Because he could not — he was dead to 
sin, and did not desire to leave his father's house." 
And why did he not? Because the grace flowing 
from his father's heart produced an equilibrium of 
love and affection. He and his father enjoyed the 
society of each other — they sat down and supped 
together. This was the pleasure grace was capable 
8* 



$0 BALLOU'S NINE SERMONS. 

of producing in the heart of a transgressor then, 
and it will do the same now. And I presume you 
are ready to allow, that the abounding of grace had 
not any tendency to lead this youth into a repeti- 
tion of his sins. 

\I will ask your attention to another circumstance, 
illustrative of the same subject. — You remember 
that Simon the pharisee invited the Saviour to dine 
with him, and Jesus accepted the invitation. What 
it was that induced Simon to give this invitation, 
we are not informed. But probably it was, that Si- 
mon had heard of the fame of the Saviour; and the 
question arose, whether Jesus was a true prophet, 
or an impostor; and he thought if he could get him 
to his house, he could decide the question. Jesus 
went. And a woman who was a sinner — (you will 
observe, that the pharisees used the same terms that 
are now in use, sinner and saint) — a woman came 
in with an alabaster box of very precious ointment, 
to anoint the head of our Lord. She also washed 
his feet with her tears, and wiped them with the 
hair of her head. Simon stood a silent spectator — ■ 
He looked on and reflected, and came to the conclu- 
sion in his own mind, that if this man were a pro- 
phet, he would know what manner of woman this 
was; and she being a sinner, he thought that Jesus 
was also a sinner, and an impostor. He made up 
his mind, I suppose, to permit the thing to pass off 
quietly, and to allow his guest to depart as soon 
as he pleased. But the matter concluded dif- 
ferently. Jesus said, 66 Simon, I have somewhat to 
say unto thee. And he said, Master, say on. There 
was a certain creditor, which had two debtors: the 



BALLOU'S NINE SERMONS. 91 

one owed five hundred pence, and the other fifty. 
And when they had nothing to pay, he frankly for- 
gave them both. Tell me, therefore, which of them 
will love him most? Simon answered, and said, I 
suppose — [he said he supposed, but he knew all the 
time] — I suppose that he to whom he forgave most. 
And he said unto him, thou hast rightly judged. 
And he turned unto the woman, and said unto Si- 
mon, Seest thou this woman? I entered into thy 
house, thou gavest me no water for my feet: but 
she hath washed my feet with tears, and wiped them 
with the hairs of her head. Thou gavest me no kiss: 
but this woman, since the time I came in, hath not 
ceased to kiss my feet. My head with oil thou didst 
not anoint: [oil b a much cheaper article than oint- 
ment,] — but this woman hath anointed my feet with 
ointment. Wherefore I say unto thee, Her sins, 
which are many, are forgiven; for she loved much: 
but to whom little is forgiven, the same loveth little. 
And he said unto her, Thy sins are forgiven." — 
Here closed the interview on this occasion. And 
what do you see in all this? " Why I see the very 
dangerous doctrine, that grace abounds much more 
than sin." According to the logic of some people, 
it was remarkable that Simon was speechless, and 
did not reply. They marvel that he did not say to 
Jesus, " It is a pity that 1 was not as great a sinner 
as this woman! I do not love you as much as she 
does, because I am not so great a sinner. [For this 
is the conclusion which it led to.] If I had only 
been as great a sinner as she, I would love you as 
well. I will now go on, and commit as many sins 
as she committed, and then I will be as great a fa- 
vourite as she appears to be!" My hearers, this 



§2 ballot's nine sermons 

would have been just as sound an argument as we 
are ever favoured with by our opposers. 

What did Mary do? Did she say, " Lord, I am 
astonished at such grace; it is beyond all calcula- 
tion, and if I had known all this, I would have been 
a greater sinner! I will now go on, and commit 
more sin, that I may receive more from thy kind- 
ness." Well, is not this a good argument? "It is 
good for nothing," says the hearer. Does the text 
give a reason why she did not talk in this way? 
Yes, and I desire you to notice it. Mary was dead 
to sin. Her sin was killed and destroyed by the 
affection and forgiveness of her Lord; and sin was 
overcome, and she loved the Lord Jesus from that 
very moment. She did not forsake him. She went 
to his trial and condemnation; she was with him at 
the cross; and she was the first to witness that the 
stone had been removed from his sepulchre! 

My friendly hearers, whether you are professors 
of religion or not, you have not washed your Sa- 
viour's feet with the tears of penitence, if you speak 
in the manner which your humble servant has just 
alluded to. Before )'ou bring forward this argument 
again, I humbly pray you to make yourselves ac- 
quainted with that divine grace which abounds 
much more than sin; and then say, "How shall 
we who are dead to sin, live any longer therein?" 

May I, without too severely taxing your patience,, 
ask you to look at St. PauPs case. Behold him as 
a persecutor going from Jerusalem to Damascus, to 
punish all who believed on the name of Jesus. He 
says he was mad, and persecuted the saints unto 
death. He made, havoc of the churchy entering 



BALLOlj's NINE SERMONS. 



93 



every house, taking men and women, and immuring 
them in dungeons and prisons; and he acknow- 
ledges, that when Stephen was stoned, he himself 
kept the clothes of the persons who stoned him. Now 
see him engaged in this w r icked work of persecution. 
Hear what he says. As he was on his way, he heard 
a voice, saying, " Saul, Saul, why persecutest thou 
me?" And he said, "Who art thou, Lord?" Hear 
the answer- — "I am Jesus whom thou persecutest." 
What did Paul say then? "Lord, w 7 hat wilt thou 
have me to do?" Then Christ says, "Rise, and 
stand upon thy feet: for I have appeared unto thee 
for this purpose, to make thee a minister and a wit- 
ness, both of these things which thou hast seen, 
and of those things in which I will appear unto 
thee; delivering thee from the people and from the 
Gentiles, unto whom I now send thee; to open their 
eyes, to turn them from darkness to light, and from 
the power of Satan unto God, that they may re- 
ceive forgiveness of sins, and an inheritance among 
them which are sanctified by faith which is in me." 

Let us pause and reflect. What! all his sins for- 
given in a moment! Well, did he go on, and com- 
mit more sin? No, my hearers; but he said, "Lord, 
what wilt thou have me to do?" He is the author 
of the text; and what is his argument? "But where 
sin abounded, grace did much more abound. Shall 
we continue in sin that grace may abound? God for- 
bid. How shall we who are dead to sin, live any 
longer therein?" 

My brethren and friends, it is with the warmest 
affection of my heart, and with the strongest solici- 
tude, that I exhort you to take this subject into se- 



94 BALLOU ? S NINE SERMONS. 

rious consideration; and if you can possibly detect 
any fallacy in the reasoning, be careful to acquaint 
yourselves with the fault, and communicate it to 
me. It is high time that I knew my mistake, if I 
am deluded. But I declare honestly before God and 
man, that I have laid the subject before you this 
evening as I believe the word of God warrants. 
And I humbly desire you to do the subject and 
yourselves so much justice, as to acquaint yourselves 
with it thoroughly. And before you say that this 
doctrine leads to licentiousness, you must be able to 
show that the goodness of God leads men, not to 
repentance, but to sin. Your experience will teach 
you better than this. If you ever become acquaint- 
ed with Christ, and feel the power of his resurrec- 
tion, and become partakers of his blessed Spirit, 
you will feel no disposition to say, I will continue 
in sin, that grace may abound. 



SERMON VI. 

Delivered in the Callowhill Street Church, Wednesday Evenings 
November 12, 1834. 

REFUTATION OF THE SERPENT^ DOCTRINE. 

** And the Serpent said unto the woman, Ye shall not surely 
die." — Genesis iii. 4. 

Your speaker desires to mention some of the rea- 
sons which have induced him to bring this subject 
before you this evening. 

It is well known, everywhere, that the denomi- 
nation to which we belong, are accused of believing 
the doctrine which the serpent preached to Eve in 
the garden. Now, so far as this accusation is be- 
lieved, so far honest people will believe that we are 
in the wrong, and of course will condemn the whole 
doctrine. They will feel no disposition to inform 
themselves concerning it, nor even to hear what we 
have to say in vindication of it. It follows that we, 
as a denomination, owe it to ourselves, to our oppo- 
sers, and to community at large, to show, if we 
can, that we are not correctly accused by our oppo- 
sers. Setting aside every other consideration, you 
will perceive that I have a sufficient reason to take 
up this subject; for one of my objects in doing so, 
is to show, that we neither believe nor preach the 
doctrine of the serpent. We owe this to ourselves, 
on the principle that it is not agreeable to any per- 



96 BALLOIj's NINE SERMONS. 

son to stand accused before the community, without 
having the privilege of showing that the accusation 
is not correct. And here I will remark, that our 
accusers should be as ready to hear our defence, as 
we are to make it. For while they think of us as 
they do, they must certainly feel unpleasantly to- 
ward us. If, then, there is any way to remove the 
cause of those unpleasant feelings, it is our duty to 
attend to it — for we would always rather entertain 
favourable, than unfavourable, opinions of our fel- 
low creatures. 

Another consideration induces me to lay this sub- 
ject before the congregation. We humbly and ho- 
nestly believe, that our opposers, in reference to the 
accusation in question, are precisely in the situation 
of those of whom St. Paul speaks in Romans ii. 1: 
" Wherefore thou art inexcusable, 0 man, whoso- 
ever thou art, that judgest: for wherein thou judgest 
another, thou condemnest thyself; for thou that 
judgest, doest the same things." " What," says the 
hearer, " does the speaker intend to reverse the 
case? does he mean that those who accuse him of 
preaching the doctrine of the serpent, do the very 
thing themselves?" You have this question in your 
minds, and you are ready for an answer. The 
speaker will give it to you plainly. I have no more 
doubt, that our accusers do the thing of which they 
accuse us, than I have of their existence. Although 
this position may have the appearance of retaliation, 
I can assure you that it is not stated in any such 
spirit, nor with any disposition to deceive. It is 
stated simply because it is believed to be a fact, and 
because it is a fact of which our accusers ought 
themselves to be informed. We feel the spirit of 



BALLOU ? S NINE SERMONS. 97 

charity towards them, (and we would cultivate, and 
hold it fast;) we believe that what they do, they do 
ignorantly. They have no intention of preaching the 
doctrine which the serpent preached. They do not 
believe they do. They are honest to themselves in 
this case; but I firmly believe they have committed 
the mistake referred to; and while they are doing 
this very thing, they think we are doing it. 

There is yet another reason why I attend to this 
subject. It is a reason which applies to community 
generally. I am persuaded that people in general 
do not understand the manner in which temptation 
operates. If the power of temptation were under- 
stood by them as it ought to be, they would be be- 
nefited by such knowledge. I desire to have all 
persons on their guard, so that when temptation as- 
sails them, they may be able to detect and resist it. 
It was by this power that our first parents were 
drawn away from innocency and happiness in the 
garden. By the power of temptation, sin entered 
into the world, and death by sin. — These consider- 
ations will justify your humble servant in bringing 
this subject before you. What more useful topic 
£ould I bring, than one that will fix in the under- 
standings of the young that which will serve as an 
efficient barrier against the power of temptation in 
all future time. 

You may think that your speaker has laid out 
more work than he will be able to get through with 
in one sermon. But the truth of the several points to 
which I shall refer, is so exceedingly plain and sim- 
ple, that we need not dwell long upon any particu- 
lar. And I feel satisfied that I have the attention of 
my audience, in such a way, as to make it necessary 
9 



98 BALLOTS NINE SERMONS. 

for only a little to be said. When the minds of 
hearers are roving the world all over, a man might 
preach all night, and not be understood; but, with 
attention, a little said, in a right manner, will bring 
truth to the understanding. I shall now proceed 
with the subject. 

And in the first place, an attempt will be made to 
show how our opposers have been led into the error 
of supposing that we preach the serpent's doctrine. 
And while I am about this work, let the hearer 
keep in mind, that I do not question their sinceri- 
ty, — they really believe what they state. 

Our opposers are acquainted with the Scripture, 
in which God said to Adam, " Of every tree of the 
garden thou mayest freely eat: but of the tree of 
the knowledge of good and evil, thou shalt not eat: 
for in the day that thou eatest thereof thou shalt 
surely die." The doctors of the church have affixed 
a signification to the word death, which significa- 
tion is the foundation of the mistake I am about to 
expose. They say that the death spoken of, •com- 
prehends death temporal, death spiritual, and death 
eternal. You have their sentiments in their creed, 
as follows: — " All mankind, by the fall, lost com- 
munion with God, fell under his wrath and curse, 
and so were made liable to all the miseries of this 
life, to death itself, and to the pains of hell for- 
ever." Our opposers believe this statement as firmly 
as they believe thg Bible. They say, that God 
threatened man with eternal death, if he sinned; 
and that if he partook of the tree of the knowledge 
of good and evil, endless torment would be his 
doom. But our accusers say, that Universal ists 



BALLOTS NINE SERMONS. 



99 



think there is no such thing as endless torment, or 
eternal death; and that this is precisely what the 
serpent said to the woman in the garden, — "Ye shall 
not surely die." And hence they think that we 
contradict the word of God #s directly as did the 
serpent. In this manner they make out the accusa- 
tion, that we preach the serpent's doctrine. They 
make it out to their own satisfaction, and you per- 
ceive how they do it. We see precisely the situa- 
tion in which our opposers are placed, in regard to 
this matter. Their creed declares that God threat- 
ened man with eternal death. This creed lay on 
their cradles. They have no doubt that it teaches 
the doctrine of the Bible. Proceeding on this ground, 
they have made out the charge referred to. They 
have done so honestly. They have believed the 
creed from childhood. They believe it from the 
force of education, and the habits of thought in 
which they have lived all the days of their lives. 
My friends, I am not blaming them; but this does 
not destroy my right to defend myself, or the de- 
nomination to which I belong, or to correct the er- 
ror, by showing how the mistake has happened, 
and wherein it is a mistake. " But wherein is the 
mistake?" says the hearer. I will endeavour to 
point it out. 

The doctors of the church have affixed a signi- 
fication to the word death, which the Scriptures 
furnish no authority for. Let us ask the question, 
Do the scriptures anywhere speak of eternal death? 
"Why," says the hearer, "I have heard it so fre- 
quently preached, I thought the Bible was full of 
it." Now, this is a grievous error. The phrase 
eternal death, is not in the Bible! — Let us reason 



100 BALLOU'S NINE SERMONS. 

a moment. When a penal law is enacted by one of 
our legislatures, is it not expected that the penalty 
will be promulgated so soon as the law is published? 
Would it be proper to enact a penal law, and pub- 
lish it, but by no means allow the people to know 
the penalty, until a crime prohibited by the law is 
committed? Or would it be just for a legislature to 
enact a law, prohibiting certain acts, and then, after 
the law ha& been violated, to say what the penalty 
shall be? This would be perverse business. It would 
be making an ex post facto law. " Very true," says 
the hearer, " but what of all that?" I will tell you. 
If the Creator intended that eternal death should be 
the consequence of transgression, would he not have 
said, " In the day thou eatest thereof, thou shalt 
surely die" eternally? Most certainly,— but no 
such thing is added. This alters the case remarka- 
bly, and? even radically. For as the doctors of the 
church have predicated their accusation against 
Universalists, upon the supposition that eternal 
death was threatened to Adam — and as there is no 
Scriptural authority for this supposition — the mis- 
take is radical — and the allegation brought against 
Universalists is gone in a moment. It is totally lost. 

This, then, is the state of the case; and we call 
upon our accusers to make good the charge in ques- 
tion, by proving the premises; to prove, by Bible 
testimony, that the death spoken of in the Scrip- 
tures, had any allusion to eternity. Certain it is, 
that God said nothing about it. So far, then, as this 
matter stands, the accusation against us is a false- 
hood. We never held up the idea that sin does not 
bring death to the transgressor. We say that sin 
does not bring eternal death, * Have you any au- 



BALLOU'S NINE SERMONS. 101 

Ihority for that?" says the hearer. Yes, I have, and 
you are ready to receive it. I will give it to you 
in the words of Scripture. Romans v. 20, 21 : 
"Moreover the law entered,, that the offence might 
abound. But where sin abounded, grace did much 
more abound." Now, if sin had abounded unto 
eternal death, then grace abounded miich more 
than eternal death! Let us continue the quotation : 
"That as sin hath reigned unto death, even so might 
grace reign through righteousness unto eternal life, 
by Jesus Christ our Lord." But if sin reigned to 
eternal death, could grace reign to eternal life? It 
is impossible; for " all have sinned;" and 5 if all have 
died an eternal death, none can be made the subjects 
of grace, either here or hereafter. Now, it is im- 
possible that grace should abound much more than 
sin, if sin has abounded to eternal death. Sin 
must be dead, before this eternal life can be re- 
ceived. Sin must be removed; and therefore it is 
that Jesus must be "the Saviour of the w r orld" — 
he must be "the Lamb of God, that taketh away 
the sin of the world." Now, when the sin of the 
world is taken away, there can be no death, for 
there will be nothing to support it. Sin supports 
death, and when sin is removed, the consequence is 
gone- 

" Well," says the hearer, " you have certainly 
exposed and refuted the mistake which your accu- 
sers have made in bringing such charges against 
you; but there is another thing which you must 
make out, namely, that those accusers are doing the 
very same thing that they charge you- with doing." 
This is not a difficult task. They say, that the death. 



102 BALLOU'S NINE SERMONS. 

threatened in the Bible, was an eternal death in the 
world to come. Please to keep this in your minds. 
They say, too, that "all mankind, by the fall, lost 
communion with God, fell under his wrath and 
curse, and so were made liable to all the miseries of 
this life, to death itself, and to the pains of hell for- 
ever/' Do our accusers believe that all mankind 
will die that eternal death in the world to eome? 
Do they believe that every one will die an eternal 
death? By no means. We should wrong them, if 
we thought so. They admit that Adam and Eve 
did not die an eternal death in the world to come. 
Again. Do they believe that all the rest of man- 
kind will die this eternal death? By no means. 
How do they avoid this admission? They say, that 
God provided a Saviour, to save man from eternal 
death. Let us suppose this to be the case. Is it not 
supposable that the serpent knew this at the time 
he spoke to the woman? If he did, he was safe in 
saying, " Ye shall not surely die/' inasmuch as our 
argument supposes he knew that God would send a 
Saviour into the world, and save mankind from 
eternal death. —They tell us, that " God, from all 
eternity, elected some men and angels to everlasting 
life." Allow this to be true; and suppose that the 
serpent knew it to be true, was he not on safe 
ground, when he said, " Ye shall not surely die?" 
Certainly. It is as plain a case as can be stated. 

Again. Our accusers tell us, that if we repent of 
our sins, we shall not die that eternal death. They 
zealously exhort us all to repent of our sins. Why 
do they exhort us to repent? Their answer is, " that 
you may escape eternal death." Well, then, accord- 
ing to their idea, we can by repentance avoid the 



BALLOTS NINE SERMONS* 10$ 

eternal death threatened in the garden. If the serpent 
knew all this, had he not good authority for saying, 
" Ye shall notsurelydiei" For, according to this idea, 
we may eat as much forbidden fruit as we choose, 
and afterwards repent, and go to heaven! — You see 
this subject ptainly. Of all men in the world to 
manage an accusation of the kind I have adverted 
to, our opposers are in the most miserable condition; 
for they are doing the very thing of which they 
accuse us. 

The attention of the hearer is now specially re- 
quested. "The serpent said unto the woman, Ye 
shall not surely die." According to our opposers, 
the death here alluded to was eternal death in the 
world to come. Let us suppose that a day or two 
after the transgression, the serpent paid the woman 
a visit, and asked her respecting her condition, and 
whether she had eaten any of the fruit? " Yes, I 
ate of it." Well, are you dead? "No, I am not 
dead." Has the threatened penalty come upon you? 
"No." — Now,, would not the serpent have had a 
right to say to the woman, " 1 told you, you would 
not surely die! You are comfortable and well; eter- 
nal death has not come upon you; you are here 
alive; death has not come upon you!" Now, my 
hearers, be careful to remember, that God did not 
say, If ye eat of this fruit, ye shall die in eter- 
nity; but "in the day that thou eatest thereof, 
thou shalt surely die." In the day of the trans- 
gression. There is nothing future in the declara- 
tion. And if that death did not take place in the 
day of the transgression, we have no Scriptural au- 
thority to believe that it ever did, or ever will take 
place. 



104 BALLOU ? S NINE SERMONS. 

Leaving the doctrine of the serpent, and the doc- 
trine of our opposers, out of the question, we come 
directly to the subject of inquiry— -What was that 
death, and when did it take place? — We shall not 
venture to be very particular, in describing that 
death theoretically; but we have no hesitation as to 
the time it was experienced. It took place in the 
day of transgression. I understand the text to mean 
precisely what it says; and I understand, too, that 
the language of the serpent denies what was as- 
serted by the Almighty. 

The question resolves itself into something that 
you can judge of, just as well as the speaker. I 
simply ask the question: Do you know any thing 
about the nature of transgression? Have you ever 
been so unhappy as to know yourself a transgressor? 
You will answer in the affirmative. Do you know 
what kind of death you died in the day of trans- 
gression? If you do, you know the truth of the 
subject — for the death that every transgressor dies^ 
is the death spoken of in the word of God. It is 
the very death that the serpent said should not take 
place. 

My hearers, you have all been little children. 
Let me speak to you as such. Your parents laid 
certain restrictions upon you, and required of you 
the performance of certain duties. I ask you to re- 
collect, if you ever disobeyed your parents? What 
feelings did a consciousness of wrong doing bring 
upon your minds? It must have produced some ef- 
fect. You must have felt differently from, what you 
did before you transgressed. What, then, was the 
effect of transgression?' You say> " I felt vary inise- 
lably^ indeed^ when I can&e to eansider that I ha*i 



BALLOTS NINE SERMONS. 105 

done what my parents forbade me to do, or fail- 
ed to perform what they had commanded to be 
done." Now, my hearers, it makes no difference 
what name you give it — but the sensations you then 
experienced, the Scriptures call death. How did 
you feel about coming into the presence of your pa- 
rents, after you had transgressed? You felt unplea- 
santly, and gladly would you have kept out of their 
sight. How exactly your feelings corresponded with 
those of Adam and Eve, when the Lord visited 
them in the garden, in the cool of the day ! They 
were afraid, and hid themselves. They were con- 
scious of transgression; and so every child in the 
community feels, after disobeying the commands of 
his parents. He feels a disturbed operation within. 
— Well, you have grown up from childhood to man- 
hood and womanhood; and does transgression now 
induce any better feelings than it did when you were 
children? I fervently desire you to weigh this mat- 
ter seriously. 

Another point claims our attention. You never 
transgress without temptation. How does tempta- 
tion talk to you? Does it not always promise some- 
thing agreeable? Does it not tell you, that it is not 
a matter of certainty you will be detected and pun- 
ished? Let us suppose a case. Do you suppose a 
man would steal from his neighbours, unless he 
thought the thing stolen would be of some use to 
him? No. Would he steal if he knew he wauld 
certainly be detected and punished? No, he would? 
not. Now you see the power and manner of tempta- 
tion. It promises something good, and it promises 
an escape fram detection; and punishment. And un-^ 



106 BALLOTS NINE SERMONS. 

less a person believes these two things/ he will not 
become a transgressor. I am now speaking of the 
principles on which the human mind acts. Man ne- 
ver transgresses unless he expects to gain something 
by it; and unless, also, he thinks there is some way 
to escape with impunity, the natural, proper penalty 
that belongs to the crime. It is precisely so in every 
situation of life. This is what produces sin. If a 
person can be persuaded that he will be profited by 
sinning, and that he can avoid punishment, he will 
commit sin. But if he be not persuaded to believe 
these two things, he will not transgress. Eve was 
in this condition precisely. She was told that the 
fruit was good, and she believed it. She was told, 
that if she transgressed, " she should not surely 
die." She believed the serpent — she ate, and died ! 

"But," says the hearer, " does not the speaker 
know that he is talking against his own sentiments? 
Does he not believe that the sinner can avoid all 
punishment?" If you think so, my friends, you are 
under a mistake. I believe thai no individual can 
commit a single sin, without receiving punishment 
therefor. " Do you not believe," says the hearer, 
" that Jesus came into the world to save the world?" 
Yes. 66 Do you not believe that God wills the salva- 
tion of all men?" Yes. " And do you not believe 
it is necessary for every man to repent?" Yes. But 
I do not believe that Jesus came into the world to 
save mankind from being punished, if they sin. I 
believe that all disobedience will receive a just re- 
compense of reward. The Apostle says, Heb. ii. 
2, 3: " For if the word spoken by angels was stead- 
fast, and every transgression and disobedience re- 



BALLOU'S NINE SERMONS* lO? 

eeived a just recompense of reward; how shall icm 
escape, if we neglect so great salvation." Neither 
under the law, nor under the gospel dispensation, is 
there any provision made for man to avoid the pun- 
ishment of sin. There is but one way to avoid pun- 
ishment; and that is, to avoid sin. All walk in 
death, so long as they walk in sin. I appeal to the 
experience and consciences of all, both young and 
old; and I ask, whether you ever did wrong with- 
out bringing condemnation to your souls? You will 
all say, that you never did. This is all I ask you 
to acknowledge. "But/' says the hearer, "what 
do you make out by that?" Plainly, that what God 
said was true-—" In the day thou eatest thereof* 
thou shalt surely die." When does condemnation 
come? Do you commit sin, and then does condem- 
nation come like something without either wings or 
legs, as though it would never overtake you? No. 
It comes like lightning. The moment you know 
yourself to be a transgressor, you feel the deadly 
sting; and it is impossible to commit wrong, with- 
out feeling the infliction of that poisonous arrow 
which causes death. "The wages of sin is death." 
Every one must die in the day of transgression. 

Do you not see that we hold precisely the reverse 
of what the serpent held, and precisely the reverse 
of what our accusers hold? In the way in which 
our accusers have explained the subject, they make 
out that man can live in sin, year after year, and 
finally never experience the death they say was 
threatened. Here is a great error, and I am very 
sorry it exists. Our accusers not only commit that 
error, but they have really united with, and contend 
in favour of the position of the serpent. They tell 



108 BALLOIj's NINE SERMONS. 

us that if there was no such thing as eternal death, 
and if there be no hell in eternity, the better way 
would be to continue in sin ! My friends, grave 
divines have told me, that if they believed there 
was no eternal hell, they would lie, swear* cheat, 
rob, get drunk, and commit many other crimes, 
which decency forbids me to mention ! They would 
do all this, if they did not believe in an eternal 
death ! By this means they make out to tell us, that 
such food is good and pleasant to the taste. "Stolen 
waters are sweet, and bread eaten in secret is plea- 
sant." They confirm this proverb, in their language. 
They say they would commit all those wicked acts, 
were it not for an eternal death! 'Temptation speaks 
the same language to all, and if such deception were 
not believed, men would not commit sin. I regret 
to see those who stand in the place of preachers, and 
Whose duty it is to dissuade men from transgression, 
use arguments which lead to sin. Such arguments 
have always led to sin, The doctors of the church 
say, that it would be better to live in sin if there 
was no death or condemnation hereafter. They say, 
that our present happiness consists in committing 
sin. This is the bent of their argument; and herein 
is the prophet's prediction verified: They work 
hard to earn wages to put into a bag that has holes 
in it. They say, if we repent just before we die, 
we are just as safe, as if we repented in youth. Go 
into your penitentiaries, and ask the inmates of your 
prisons, if they do not believe in eternal death? 
They will say, Yes; and they will tell you their 
parents taught it to them. Then you will say, 
* 6 Why are you so wicked?" They will answer, 
"We expect to repent before we die." And such. 



BALLOTj's NINE SERMONS. 109 

no doubt, is their expectation. You see what haste 
our clergy are in, when a man is put into prison for 
murder. Their object is to induce the murderer to 
repent, so that he may not be doomed to hell here- 
after. And they seldom fail of success. And when 
the man dies, they say he was forgiven! This is an 
awful doctrine; for this man did just as they say 
they would do, if they believed in no eternal death! 

My friendly hearers, the moment we become 
conscious of having done wrong, we are "dead in 
trespasses and sins/' We should clearly understand 
this doctrine. Teach it to your children, and the 
lesson will be invaluable to them. But so long as 
they are taught that they can be happy while doing 
wrong, they will walk in disobedience. The doc- 
trine of truth, that misery is the immediate attendant 
on transgression, is the only safe doctrine for man. 
Be careful then, under all circumstances, and do not 
be deceived, when temptation says, "Ye shall not 
surely die." I humbly ask you to remember what 
the speaker has told you this evening — that you 
will certainly die in the day of transgression. 

"But," inquires the hearer, "you say Christ came 
into the world to save the world; and if every sin 
receives a just reward, what benefit does Christ con- 
fer upon us?" My friends, Jesus could be of no 
benefit to us, if his ministry and mediation had 
been designed to save us from being punished for 
sin ! What benefit would it be to children to be saved 
from parental reproof and correction ? It would be 
an evil. It is necessary to correct them, when they 
do wrong. In this view, punishment is a blessing. 
Did our Saviour come to save us from blessings? 
10 



110 BALLOU ? S NINE SERMONS. 

As Christians, as Universalists, we deny that he has 
ever exercised any dispensation of punishment over 
us, which was not necessary and profitable. 

What, then, did Christ come to save us from, if 
not from eternal death? — Suppose the doctrine of 
eternal death was in the Bible — do you think that 
Christ would come to save us from it? Look at this 
subject. God makes a hell in the invisible world, 
in which to torment sinful man. Would that same 
God send a Saviour into this world to save sinful 
man from going there? No, no, my hearers; that 
would be building up with one hand, and pulling 
down with the other. 

What, then, did Christ come for? We believe 
what the angel himself says, for he was a minister 
sent from God out of heaven. When the birth of 
the Saviour was announced, the angel said to Joseph, 
"Thou shalt call his name Jesus," that is, a Saviour. 
A Saviour from what? From the punishment of sin? 
No. From hell? No. "For he shall save his people 
from their sins," not from the punishment of sin, 
if they are sinners. "Behold the Lamb of God, 
which taketh away the sin of the ivorld," not the 
punishment of the sin of the world. The salvation 
designed for man, is a salvation from all desire to 
commit sin. So long as men commit sin, so long 
they will be punished. But the moment they are 
saved from sin, they are saved from the death of 
sin. And this is the salvation of the Redeemer. 
Look to Jesus as your Saviour from sin. But how 
will he save you? 1 answer, — by commending his 
Father's love to you. He is the brightness of his 
Father's glory, and the express image of his person. 
If you are acquainted with him, you are acquainted 



BALLOU's NINE SERMONS. Ill 

with the love of our Father in heaven. Look unto 
Jesus — for through him, the divine favour was mani- 
fested to a sinful world. In him you may behold a 
Saviour whom you can both admire and love. And, 
my friends, you will discover that all his precepts 
and commandments are love, peace, joy and comfort; 
and if you obey them, you can say as David said, 
"in keeping them, there is great reward." Who- 
ever understands and knows the truth, the truth 
will make him free. Whoever is acquainted with 
Jesus Christ, and with his spirit and power, will 
love and obey him, and thus be saved from sin. 
This is the salvation of the gospel; it is deliverance 
from sin itself. Be not deceived; be not deluded. 
Do not believe in any salvation that will save you 
from being punished, if you do wrong. Do not be- 
lieve in any other salvation than that which saves 
you from sin, and which will bring you into the 
path of obedience; for this is the only peaceful and 
happy path in which mankind can walk. 

"Well," says the hearer, "this is good doctrine — 
but it does not go beyond the confines of this world 
— it does not touch the world to come." What do 
the Scriptures say? "The gift of God is eternal 
life." We believe that our heavenly Father has 
constituted us in Christ, heirs of immortality, and 
eternal life. We have this by inheritance. We 
have peace, joy and consolation, by obedience, in 
the present tense. We have life and immortality by 
the free gift of God. How did you obtain your pre- 
sent existence? It was solely the gift of God. So 
also will be the life and immortality brought to light 
in the Gospel, 



112 BALLOTS NINE SERMONS, 

I desire you to understand these subjects, and be 
careful not to bring them into confusion. You see 
one part of the community bringing forth good 
works, and another part who are not thus engaged. 
But let me inform you that you need good works 
for your comfort in this world, as much as you need 
business to procure you sustenance. You do not at- 
tend to business because you expect any thing here- 
after for.it; but because your present necessities 
require it. Just as imperatively do your present 
necessities require that you should do right. And 
better would it be to go without bread for the sup- 
port of your bodies, than to be without that whole- 
some food which is freely dispensed to every one 
who obeys the commandments of God. 

I humbly submit these remarks to your attention, 
and I beseech you to reason and reflect coolly upon 
them; and I hope that, by making a practical appli- 
cation of them, you may reduce them to a solidity, 
which will remain with you, and enable you to. 
avoid temptation and sin. Listen, listen attentively, 
to the monitions and commands of your heavenly 
Parent, and obey them; and great will be youi? 
consolation and peace- 



SERMON VII. 



Delivered in the Lombard Street Church, Friday Evening, 
November 14, 1834 

GROWTH IN KNOWLEDGE AND GRACE. 

*But grow in grace, and, in the knowledge of our Lord and Saviour 
Jesus Christ." — 2 Peter iii. 18. 

Having been honoured with an invitation from 
the "Young Men's Universalist Institute" in this 
place^ to deliver a lecture before them this evening, 
I have selected the passage just read in your hear- 
ing, as being appropriate to the occasion — believing 
it will lead to some inquiries and remarks, which 
may, if duly considered, contribute to the promotion 
of the great end and object of the institution. 

The language of the text, supposes that there is 
such a thing as growing in grace, and in the know- 
ledge of our Lord and Saviour Jesus Christ. And 
it is a remark worthy of particular notice, that the 
human mind is so constituted that it rarely remains 
long stationary; and this is the case in every stage 
of life. If we are not acquiring knowledge, we shall 
be likely to be losing it. If we are not increasing 
in grace, we shall be likely to be decreasing in it. 
If we are not engaged in the laudable enterprise of 
acquiring useful knowledge, it is more than probable 
we shall be engaged in acquiring that which is. worse 
than useless. 

10* 



114 BALLOU'S NINE SERMONS. 

We are not to understand the Apostle as intend* 
ing to confine the exertion of the human intellect 
exclusively to the particular subject named in the 
text. It is unquestionably the duty of all men, and 
especially of young men, to acquire a knowledge of 
the arts and sciences, by which they can render 
themselves useful to themselves and to society. 
The Apostle, however, speaks as a minister of the 
gospel; and his exhortation regards the Christian, 
religion and the Christian dispensation. It is there- 
fore necessary for us to improve the text, with spe- 
cial reference to the great subject which the Apostle 
bad in view. And this we shall do, without sup- 
posing that this subject is the only one which de- 
serves our attention, or that it requires us, in any 
way or nature, to neglect the wide and extensive 
range of duties belonging to common life, and the 
interests pertaining thereunto. 

What does the text require? It requires us to 
grow in knowledge in relation to the great mission 
of Jesus Christ into our world. And it supposes 
that by growing in the knowledge of the Lord Je- 
sus Christ, we shall, at the same time, be growing 
in grace. And there is something very beautiful 
and instructive in this suggestion. For if there be 
stay thing in the dispensation of the gospel — if there 
be any thing in the character of the Lord Jesus 
Christ — or if there be any thing unkind or ungra- 
cious toward the children of men in the purposes of 
his mission,-— then, growing in the knowledge of 
the Lord Jesus Christ would not, at all times, and 
on all subjects, increase us in grace. The supposi- 
tion that there is any thing in the dispensation of 
the gospel that is contrary to favour, or contrary to 



BALLOTS NINE SERMONS. Itfi 

the very nature of grace, is a mistake which has not 
existed in the world for centuries, without having 
produced its baneful and deleterious effects. Acting 
on this mistake, zealous professed Christians have 
supposed, that they were acting in conformity to 
the principles of the religion of Christ, when they 
were acting as enemies of the human race, with pas- 
sions as fiery and ungoverned as those of Saul, when 
he thought he ought to do many things contrary to 
the name of Jesus. Acting under this mistake, 
Christians, through many centuries, have thought 
they were commissioned to exercise all cruelty and 
barbarity toward some of their fellow creatures. So 
that the knowledge which abounded with them, was 
the knowledge of that which did not lead them to 
be gracious* or to exercise favour and kindness to- 
wards their fellow mea 

But here I must not detain you. We shall ask 
the question again: In relation to what, may we en- 
deavour to grow in knowledge, so that by so doing 
we may at the same time be growing in grace? We 
must grow in the knowledge of our Lord and Sa- 
viour Jesus Christ. But different times and cir- 
cumstances vary the duty with regard to the acqui- 
sition of such knowledge. I will explain what I now 
state. When Christ commanded his disciples to 
preach the gospel to the lost sheep of the house of 
Israel, they were to confine their labours to the 
commonwealth of Israel exclusively.. The great 
labour then to be performed, was, to convince the 
Jews that Jesus was the Messiah who was promised 
in the law and prophets. It was necessary for them, 
then* to grow in knowledge* and to acquire such 
knowledge as would enable; them to convince th.e 



118 BALLOU^S NINE SERMONS. 

Jews that the Messiah had actually come. And if 
you read such of their speeches as were made to the 
Jews, you will find them labouring to effect this 
object particularly. But when the blessed Saviour 
had sealed his testimony with his blood, and had 
arisen from the dead victorious over death and the 
grave, he commissioned his Apostles to go into " all 
the world, and preach the gospel to every creature." 
Now, the gospel commission is enlarged. Before, 
it was confined to the commonwealth of Israel. It 
is now extended unto all nations. And w T hen the 
apostles were sent to preach to the Gentiles, it was 
necessary for them to be possessed of that kind of 
knowledge of the dispensation of the gospel, re- 
specting the Messiah, as would enable them to carry 
conviction to the understandings of both Jews and 
Gentiles. And this work embraced the labour of 
convincing the Gentiles, that their idolatry was not 
true worship. — that there was one only and true God, 
who had absolutely sent a messenger into our world, 
which messenger was Jesus Christ — and that this 
messenger had fulfilled the Jewish prophecies; there- 
by demonstrating, even to the Gentiles, that the di- 
vine revelation recorded in the Old Testament, was 
valid and good. 

If you will look at this subject one moment, you 
will see how it w T as necessary that the Gentiles 
should understand that the Old Testament pro- 
phecies were true, And until convinced of this fact, 
they could not be convinced that God had made a 
revelation to man. And until they could be con- 
vinced that God had made this revelation^ they 
could not embrace the- Messiah promised in, the law 
q£ Moses^ and spokea of by the Prophets.— Her e* 



BALLOU^S NINE SERMONS. 117 

then, you will perceive that the wicked Jews, who 
were the murderers of the Lord of life and glory* 
unintentionally assisted in the great work of carry- 
ing conviction to the Gentile world, that the Scrip- 
tures of the Old Testament were true. How did 
they do it? They did it by fulfilling the prophecies* 
by putting Jesus to death; for if they had not put 
him to death, then the prophecies of the Old Tes- 
tament would not have been fulfilled. In this case, 
the apostles could not have brought this powerful ar- 
gument to the Gentile world, to support the dispen- 
sation of the gospel they were sent to preach. Ia 
relation to this particular* you will read the 11th 
chapter of PauPs epistle to the Romans, where are 
recorded these remarkable words, addressed to the 
Gentile believers: "For as ye in times past have 
not believed God, yet have now obtained mercy 
through their unbelief; even so have these also now 
not believed, that thorough your mercy they also 
may obtain mercy. What does he mean by the 
Gentiles obtaining mercy through the unbelief of the 
Jews? Did you ever suppose that unbelief did any- 
good in the world? What does the Apostle mean? 
He means that the Jews, by their unbelief, and by 
their rejection of the Saviour, fulfilled the prophe- 
cies concerning him. Now when the Apostles could 
take the prophecies, and lay them before the Gen- 
tiles, and show them that the Jews, who expect- 
ed the Messiah, had themselves fulfilled these pro- 
phecies, it was next to impossible for the Gentiles 
to disbelieve, or have any doubt upon the subject. 
For the Jews had kept the prophecies in their own 
custody. They had fulfilled them precisely as the 
Prophets declared they would. This entirely clear-- 



118 BALLOU ? S NINE SERMONS. 

ed the way to carry the gospel to the Gentiles. And 
when the people proclaimed this in the hearing of 
the Jews and Gentiles at the same time, the Gen- 
tiles rejoiced in the truth. 

But the case is not now as it was then. We are 
net required to convince the Gentile world that a 
revelation has been made, nor that God sent his Son 
to be the Saviour of the world. We are not Gen- 
tiles — we are not Jews — but we are Christians, by 
birth, and education, and habit. This alters our con- 
dition extremely from the condition and circum- 
stances of the early disciples. 

I will introduce a supposition. Suppose we had 
been brought up Jews, and belonged to* the syna- 
gogue, and were subsequently converted to Chris- 
tianity; we should then feel it our duty to be con- 
stantly engaged in possessing ourselves of knowledge 
by which we could convince the Jews that the gos- 
pel of the New Testament was valid and true. But 
we are not Jews, and never were. — Or let us change 
the supposition. Suppose we were so circumstanced 
that our labours were needed to convince the Ma- 
homedans that their religion is not the true religion. 
In this case, we should find it necessary to make 
ourselves acquainted with the Koran, and also with 
all the precepts of the gospel of Jesus Christ. We 
should also find it necessary to institute a compari- 
son, so as to convince the Mahomedan that the New 
Testament is preferable to the Koran. Though we 
have not this labour to perform, we have a w r ork to 
do, and knowledge to acquire, and enough use for 
this knowledge, in the circumstances in which we 
find ourselves placed. 

There are three classes of the community who> 



fcALLOU^S NINE SERMONS. 110 

stand opposed to the doctrines of the gospel, as we 
understand them, and which doctrines distinguish 
us as a sect or denomination. Now, it is in reference 
to these three classes of community that it becomes 
us, in our time, to acquire knowledge, to enable us 
to meet their opinions, and convince them that their 
views and doctrines are not correct; and that the 
views we entertain, the doctrines we embrace, and 
which distinguish us from them, are substantially 
and verily true. " To what particular classes does 
the speaker refer?" says the hearer. I will answer 
this inquiry. 

We find a class of men in the Christian commu- 
nity, a denomination of professing Christians, who 
hold, that " God, from all eternity, elected some 
men and angels to everlasting life" — that he passed 
by other some, " and ordained them to dishonour 
and wrath, to the praise of his vindictive justice"— 
and that the number of men and angels thus predes- 
tinated and foreordained, " is so definite and cer- 
tain, that it cannot be either increased or diminish- 
ed." — This doctrine has been called, and is now 
called, by a very respectable and numerous deno- 
mination of Christians, the doctrine of Jesus Christ. 
And if said denomination be in the right, we, who 
profess to believe in God's universal, impartial, and 
efficient goodness, are certainly in the wrong. We 
believe we are right, and that they are wrong; and 
it is necessary for us to be possessed of such a know- 
ledge of the Scriptures, such a knowledge of the 
gospel of Jesus Christ, of its character, and the 
grace it reveals, as to be successful in combating the 
erroneous sentiment referred to — a sentiment which 



120 Sallou's nine SERMONS. 

has long exercised a mighty sway over the human 
intellect. 

There is another very respectable denomination 
of Christians, who have repudiated the doctrine of 
election and reprobation, and have adopted what is 
distinguished as, and generally known by the term, 
Free Will, or Arminianism. This class, my hear- 
ers, believe that a day of probation has been ap- 
pointed to man, and that our eternal state depends 
upon the right and proper use of what they term 
moral agency; and that we ourselves, by the use of 
said agency, are to decide the question, whether we 
shall hereafter be forever blessed in the presence of 
God, or sink down* into interminable despair, and 
endure all the miseries, and all the wretchedness 
which is portrayed in the doctrine previously no- 
ticed. If this doctrine be true, it is just as certain 
that we are under an egregious mistake as we should 
be, on the supposition that the doctrine of Calvin- 
ism is correct. And it is necessary for Us to be- 
come acquainted with the Scriptures, and with the 
doctrine and precepts of our Lord Jesus Christ, in 
order that we may be enabled, if possible, to carry 
the conviction to the understandings of our ArmK 
nian brethren, that they have placed our eternal 
destiny on a basis which the Scriptures do not place 
it upon; and that they have thereby taken away 
from the believer in Jesus, that heavenly and divine 
consolation, which his pure gospel is calculated to 
inspire. 

"Is there another class of community," says the 
hearer, "w r ho stand opposed to Universalism? and 
is it our duty to be prepared to meet and convince 
them likewise, of the reality of the religion we 



BALLOU*S NINE SERMONS. 121 

profess?" Yes, there is. And these, too, are our 
brethren — though they cannot, properly, be consi- 
dered brethren of the Christian community. Never- 
theless, they are our brethren. I allude to those who 
have renounced Christianity — -those who, though 
brought up in a Christian land, have come to the 
conclusion that there is no truth in the doctrine of 
revelation — that man is a mere animal of to-day, 
whose career begins with his temporal existence, 
and closes forever when the body dies. These bre- 
thren sometimes carry their incredulity so far, as 
even to render themselves blind to the existence of 
a First Cause, and to pride themselves in being con- 
sidered as, and denominated, Skeptics. 

I must occupy sufficient time to observe, that to- 
wards these different classes we cherish no feelings 
but such as become brethren. We believe they are 
all deluded; and we are satisfied that their several 
errors are the current errors of our time. And if 
we study to acquire divine knowledge, it should be 
with a view to avail ourselves of suitable means to 
meet those several opposers of the true doctrine of 
our Lord Jesus Christ, and to convince them of 
their error. I shall not make any selection out of 
their particular notions. I feel no disposition to 
give any preference to either of them — for of two 
absolute errors, or of three real wrongs, 1 know no 
good in either of them; and therefore have no de- 
sire to institute a comparison, believing them all to 
be false. I feel equally bound to exert the powers 
which my Father in heaven has given me, to wage 
war against — if you will allow the expression — to 
wage war against all false notions and ideas. I do 
not mean to be understood as waging war against 
11 



122 BALLOTS NINE SERMOftS. 

any of my fellow creatures, who have imbibed the 
errors adverted to. I speak in reference to opinions. 
Pure love to such individuals should prompt us to 
exert all our powers to convince them of the truth; 
and no other disposition should sway our feelings. 
For, mark well, and forget not, that while we grow 
in knoivledge, we must grow in grace; and the 
more we know about our Lord and Saviour Jesus 
Christ, the more gracious we shall feel towards our 
fellow creatures, and the stronger will be our desire 
to do them good. And if, by any possible means, 
we can remove these errors from their minds, it 
will be conferring a blessing upon them., and happi- 
ness upon ourselves. We shall do them a greater 
favour, than we do to the hungry when we feed 
them, or to the naked when we clothe them. 

How then shall we proceed? My friendly hear- 
ers, the work is very easy. There is no difficulty in 
performing our duty in this respect. It is true, that 
study and research are required. But I will ask, 
what is more pleasant than to exercise our faculties 
and powers, in investigating important truths? It is 
not simply the attainment of the knowledge, or the 
result to which we come, that is the pleasure,— not 
that alone — but it is a pleasure to exercise our minds, 
in investigating the subject, and in discovering the 
truth. It is so with all sciences. How happy and 
pleased is a scholar, while investigating a science! 
Every moment he discovers something he did npt 
see before! The progress of inquiry is pleasant; and 
when the result is obtained, the joy is increased* 
He who searches for water, finds indications of su 
cess as he proceeds; and soon the spring rises up, 
and he slakes his thirst. 



BALLOtl's NINE SERMONS. 123 

My hearers, with Christian professors we may 
get along with the Bible. They who believe in 
election and reprobation, and they also who hold to 
the Arminian scheme, all go to the Bible, and say 
that the Scriptures teach their doctrines respectively. 
How shall we meet them on this ground ? I answer, 
— we must examine those Scriptural testimonies 
which treat on the subject of man's salvation, and 
the dispensation of the gospel; and we must be care- 
ful to keep two questions in our minds. The first 
is, Do the Scriptures which treat of man's salvation, 
speak in limited, or in unlimited language? That is, 
does the language referred to embrace all mankind, 
or does it embrace only apart? The second question 
is, Do the Scriptures which treat of man's salvation, 
speak in uncertain and conditional terms, or do 
they speak in certain and unconditional language? 
These two points prepare us to meet our adversaries 
on both hands. For if those Scriptures which treat 
of man's salvation, speak in general and universal 
terms, then, of course, the partial doctrine of elec- 
«• tion and reprobation is refuted. Study the Bible, 
and you wilt not find in it what our opposers have 
in their creed. Their creed says, that "God from 
all eternity elected some to everlasting life, and 
passed by and ordained the rest to dishonour and 
wrath." This doctrine is of human invention, and 
is found in a human creed. And if the doctors of 
divinity who wrote that creed, had possessed the 
modesty of Christians, they would have paused be- 
fore they wrote the sentence above quoted. They 
should have inquired, whether they could put that 
sentiment in Bible language. The thought never 
struck their minds. If it had— and if they had 



124 BALLOU'S NINE SERMONS. 

paused a moment to find said Bible language, you 
never would have found that doctrine in their creed! 
They say God elected some. Compare this state- 
ment with the promise of God to Abraham. "In 
blessing, I will bless thee, and in multiplying, I 
will multiply thee; and in thee, and in thy seed, 
shall all nations be blessed. " The Lord does not 
say, in thy seed shall some of the human family be 
blessed; but he says, "in thy seed shall all nations 
be blessed," — yea, "all the families and kindreds 
of the earth." St. Paul in his Epistle to the Gala- 
tians, calls the preaching of God to Abraham, the 
gospel. Then the simple truth of the gospel is, that 
in Christ, the seed of Abraham, all the nations, 
families and kindreds of the earth shall be blessed. 
Take this one promise; look at it carefully; examine 
all its relations in the whole Bible; and then ask 
yourselves, whether there is a single word wanting 
to make the doctrine universal; or whether there 
is a single word therein that is calculated, in any 
degree, to contract or narrow it. Have we not a 
perfect right to call upon those who believe in the 
doctrine of election and reprobation, to inform us 
upon the subject, how it has happened, that if it was 
the predetermination of God, from all eternity, that 
millions should suffer misery forever, that he should 
have made such a promise of universal blessedness 
to Abraham? Those who believe in election and 
reprobation do not preach in this way. You have 
heard them preach, and did you ever hear them take 
up this subject, and dwell upon it, and insist upon 
it, and endeavour to enforce it upon their hearers, 
that God preached the gospel to Abraham in the 
manner before noticed? You never did. Da you 



BALLOTS NINE SERMONS. 125 

know why they never preach in that manner? The 
honest answer is, they do not believe what God 
preached to Abraham. If they did, they would 
preach it also. 

Let us look a little farther. Our adversaries on 
the other hand, are willing to grant, that the gospel 
is universal in its promises — but they contend that 
said promises are conditional — depending on human 
agency for their fulfilment. Is this true ? "In thy 
seed shall all nations be blessed. 5 ' Is there any 
thing like human agency intimated in this promise? 
Is there any thing like human agency set up as the 
basis of this heavenly blessing? There is not. If 
endless punishment be true, God must have eternally 
known, that the terms of the gospel would not be 
complied with by the whole of the human race; and 
he must have known that some men would so use 
their agency as to render themselves forever wretch- 
ed. In this view of the subject, the Almighty could 
not with propriety have said to Abraham, "In thy 
seed shall all the nations of the earth be blessed.** 
He could not properly have made this promise, if 
he intended that man's eternal destiny should rest 
on the use or abuse of human agency; for at the 
time he made the promise, he must have known 
what human agency would do, and what it would 
not do. It is impossible to reconcile the idea refer- 
red to with the express promises of God. 

We will inquire still further. The Prophet Isaiah 
uses these remarkable words. "And it shall come 
to pass in the last days, that the mountain of the 
Lord's house, shall be established in the top of the 
mountains, and shall be exalted above the hills* and 

n* 



126 BALLOU'S NINE SERMONS. 

all nations shall flow unto it." Now he propheciecf 
about what should happen in an after day; and by 
this prophecy the same sentiment is taught as in the 
words, "all nations shall be blessed." By what 
authority could the Prophet Isaiah assert positively, 
without any conditions or ijs 9 and say in the name 
of God himself, that all nations should flow to the 
house of the Lord? How much do you suppose he 
rested on human agency in this case? Shall we use 
the familiarity with the Prophet, just to ask him 
how he knew what he said ? He gives the answer 
in the 25th chapter. "And in this mountain shall 
the Lord of hosts make unto all people a feast of fat 
things, a feast of wine on the lees; of fat things full 
of marrow, of wines on the lees well refined. And 
he will destroy in this mountain the face of the 
covering cast over all people, and the vail that is 
spread over all nations. He will swallow up death 
in victory; and the Lord God will wipe away tears 
from off all faces; and the rebuke of his people shall 
he take away from off all the earth: for the Lord 
hath spoken it." How much human agency is there 
here? Look at it carefully, my friends, and remem- 
ber that this is but a specimen of the current language 
of the gospel in the Old and New Testaments. 

But the hearer will say, "Then you exclude hu- 
man agency altogether, and make man a mere ma- 
chine." We shall not pause in this place, to enter 
into the subtilties of metaphysics — but are there 
not some blessings that we receive from God, which 
are not procured by human agency? We certainly 
enjoy some such blessings. The blessing of existence, 
for instance. God has given it to us. Did this exist- 
ence depend on our moral agency? Certainly not^ 



BALLOU^S NINE SERMONS. 127 

It is the free gift of God. Contemplate yourself, 
with all your faculties and powers, mental and phy- 
sical. Did human agency procure them ? Look at 
the creation around you. Behold the sun, the moon, 
and the stars, the earth, and the rivers, and the 
vital air, — did human agency procure them? No. 
The God of mercy and favour blessed you with them 
all. And the moment you were born into the world, 
you were born heirs of these blessings, and none of 
them were dependant upon human agency. I do not 
mean that we have no power to do something for 
our peace and comfort. But is there any more moral 
philosophy, or Christianity, in supposing that the 
future world depends on us, than in supposing that 
this world does? Where do the Scriptures say, that 
immortality, and glory, and eternal life, are any 
thing beside the free gifts of God? The great Father 
of our spirits, who has accompanied the gift of this 
existence with every thing necessary for our com- 
fort, will unquestionably provide the future state of 
existence with every thing necessary to make it a 
blessing. Are you afraid to trust your heavenly 
Father and divine Benefactor? I hope not. David ex- 
pressly says, " All the ends of the world shall remem- 
ber and turn unto the Lord; and all the kindreds of 
the nations shall worship before thee." He did not 
suppose that this universal in-gathering of our hea- 
venly Father's children is suspended on the fickle 
caprices of human agency — but he rests the glorious 
consummation on the effectual working of divine 
power and love. 

Time would fail me, and your patience would be 
exhausted, were I to take notice of the range of this 
subject, as it is explained and illustrated in the 



128 BALLOU'S NINE SERMONS. 

Scriptures. Nevertheless I desire you to look at the 
53d chapter of Isaiah — every verse of it seems to be 
designed for the purpose of directing the mind to 
the Lord Jesus Christ. "All we like sheep have 
gone astray; we have turned every one to his own 
way; and the Lord hath laid on him the iniquity of 
us all. By his stripes we are healed — He shall see 
of the travail of his soul, and shall be satisfied; by 
his knowledge shall my righteous servant justify 
many; for he shall bear their iniquities." Do you 
see human agency in this? And yet I do not pre- 
tend that there are not duties devolving upon us. 
We should exert our abilities and powers, in accord- 
ance with the precepts and doctrine of Christ. There 
is enough for every one of us to do. But we contend 
that God himself has power to carry his purposes 
into effect, and that he has all the means at his dis- 
posal which are requisite to accomplish his will. — 
" Having made known unto us the mystery of his 
will, according to his good pleasure, which he hath 
purposed in himself; that in the dispensation of the 
fulness of times he might gather together in one all 
things in Christ, both which are in heaven, and 
which are on earth; even in him; in whom also we 
have obtained an inheritance, being predestinated 
according to the purpose of him, who worketh all 
things after the counsel of his own will." How 
plain this is ! Not according to man's agency or 
counsel, but u after the counsel of his own will." 

I deem it unnecessary to extend this subject fur- 
ther. But I will remark once more before I leave 
it, that the student in the Bible should be careful 
to keep these two points in his mind: How do the 
Scriptures read on the subject of man's salvation? 




BALLOTS NINE SERMONS. 129 

Do they speak in terms that embrace the whole hu- 
man family? or does the language thereof embrace 
only a part? And again. What is their language in 
relation to certainty or uncertainty? Do they regard 
human agency as the means, or in other words, as 
the foundation on which the divine promises rest? 
Is the salvation of man suspended on his own agency 
and his own will, or is it suspended on the will and 
agency of Almighty God? Take, for instance, the 
conversion of Saul of Tarsus to Christianity. Pe- 
ruse the account with attention, and with this ques- 
tion in your minds: Was it Paul's agency that ef- 
fected the conversion? or was it the power of the 
Lord Jesus Christ that accomplished the work? Be 
satisfied in relation to this case, and you may feel 
satisfied about all other instances. — I might appeal 
to the experience of many persons who are now 
present. I might ask you, how you became believ- 
ers in God's universal salvation — and many of you 
will inform me, that it was not by your own will 
that you became Universalists. How did you be- 
come so? "Why, I undertook to disprove the doc- 
trine, and went to the Bible to obtain its assistance; 
and by the testimony thereof I became convinced 
of the truth of Universalism." And vast numbers 
throughout the whole country, who are now believ- 
ers in Universalism, became so in this way. Their 
choice or agency did not make them believers in 
the doctrine. They had no more desire to believe 
it, than Saul had to believe in Christianity, when 
he started out with his letters of authority, on the 
business of persecution. I have been told by indi- 
viduals, that in their attempts and arguments to dis- 
prove our doctrine, they became convinced of its 



130 BALLOU's NINE SERMONS. 

truth, against their own purposes and desires; and 
they were constrained to say, as Peter said, "What 
was /, that I could withstand God?" If those who 
are now Universalists, could have withstood God, 
there would not have been a Universalist in the 
land — for it was a cross a few years since, and no 
small one, for a man to avow himself a Universalist. 

" But," says the hearer, " would there not be a 
difficulty in meeting the other class, who are gene- 
rally called Skeptics?" It may be difficult to con- 
vince them, but I am satisfied of one thing, — It is 
not difficult to acquire that knowledge by which we 
can at all times bar their arguments, and defend our- 
selves against their attacks. It is not unfrequently 
the case, that there is a great want of candour in 
them, and this renders it difficult to carry convic- 
tion to their understanding. They have not been 
minute in their investigations, and are consequently 
restless and uneasy. We may lead them in a cer- 
tain train or direction, and they will immediately 
fly into another; and thus vary their course, so as 
to make it difficult to get hold of their understand- 
ings. But I can say, with all confidence, that there 
are writings of Christian authors, in which you will 
find, if you will read them with care, overwhelm- 
ing evidences of the divinity of the religion we be- 
lieve. And for this purpose I would refer you to 
Lardner, Paley, and Chalmers, and other champions 
of the Christian faith. Their arguments are before 
the world, and are such as we think cannot be re- 
futed; but if there are those who think they can 
refute them, they are blameworthy if they do not 
attempt it. 



BALLOITS NINE SERMONS. 131 

I will direct your attention to the following argu- 
ment. Christianity is in the world. It professes to 
be predicated on the miracles recorded in the New 
Testament. Now, our brethren who oppose Chris* 
tianity, say that those miracles never were wrought, 
and that the whole history is false. As this is the 
position they take, they are required to inform us, 
how Christianity first came into the world. It is 
not of such ancient date, that the records of anti- 
quity are silent about it. — We will introduce a com- 
parison. 

Suppose the youth of the present generation ne- 
glect to read the history of our country, and by 
and by, through their neglect, the doctrines of the 
revolution of these states, and the way and manner 
whereby we obtained our independence, should be- 
come lost to them. But there has been a practice of 
celebrating the independence of the United States 
on the 4th day of July; and the youth are very 
happy on these anniversaries. By and by, one of 
them inquires what it means. ,Some old person in- 
forms him, that it was on the 4th of July that the 
independence of the United States was declared. 
" Independence of the United States!— The United 
States were always independent !" No, says the 
aged man, we were once colonies of Great Britain; 
and had to fight for our liberty, and thousands of 
lives were lost in the struggle, and we finally ob- 
tained it. Says the youth, " I do not believe it. I 
believe that this celebration is a mere tradition, and 
that there is no real foundation for it." Well, now, 
the question is, how shall this person be convinced 
that he is in error? There teas a time when we 
were colonies. He must be put to the test. Let 



IBi BALL0tJ*S NINE SERMONS* 

him take the history of the country, and read ag 
far back as the first celebration of the 4th of July. 
And if he does this candidly, he will say to the old 
gentlemen, "I have found no such thing as a cele- 
bration of the 4th of July, anterior to the indepen- 
dence of the United States; and I now believe that 
you are correct in what you told me, and that this 
' practice is really founded on the fact that the inde- 
pendence of the United States was declared on that 
day." But if he can rebut this matter by history, 
and show that there was another such celebration, 
and prove it to have been a practice existing for 
centuries before the date of the independence of 
the United States, he will do something that we 
think he never can do. 

I ask the skeptic to be honest enough to take the 
history of Christianity, and the institutions of Chris- 
tianity, and see how far back he can carry them. 
And if he can find them existing further back than 
the time of Christ, he will refute Christianity; and 
if he does not, he never will. This presents us with 
such a concatenation of evidence in proof of the re- 
ligion we profess, tliat we feel unconcerned with re- 
gard to all the intrigues, vain philosophy, sarcasm, 
and wit, that the skeptic makes use of. 

Here I shall leave these brethren, and hope that 
we may always treat them kindly, as Jesus himself 
treated unbelievers, bringing to them all the evi- 
dence in our power, of the truth of the religion we 
profess. And I wish to remark now, that growing 
in the knowledge of the gospel of Jesus Christ, will 
always increase us in grace. Let us keep this in 
our minds at all times, and particularly when we 
meet with our adversaries. The Apostle says, 



BALLOTS NINE SERMONS. 133 

" Knowledge puffeth up." Men may think they 
know a great deal, when they know very little; and 
such men may feel inimical, uncharitable, and cen- 
sorious towards those who do not believe precisely 
as they do. But, my young friends, let me affec- 
tionately caution you against the indulgence of such 
feelings. For whoever grows in the knowledge of 
our Lord Jesus Christ, grows in grace, and in that 
"wisdom which is first pure, then peaceable, gen- 
tle, easy to be entreated, full of mercy and good 
fruits, without partiality, and without hypocrisy;' 9 
he grows in the spirit of meekness and humility, as 
manifested by our Lord and Saviour Jesus Christ. 

It is a laudable undertaking, and the object in 
view is a worthy one, for the youth of the land to 
unite for the purpose of assisting each other in in- 
vestigating truth. I am more than pleased that there 
is such an institution in this place, as the a Young 
Men's Universalist Institute." My young brothers, 
will you receive a word of exhortation? Be careful, 
in all your researches, in all your studies, that you 
keep these two things together— knowledge and 
grace. Do not separate them. Be careful to re- 
member, that the grace of the gospel, the good will 
of the Redeemer, the mercy of God, and the love of 
heaven, should inspire our minds under all circum- 
stances; and where we are opposed, let us be care- 
ful to meet the opposer in the spirit of Christ. Ask 
yourselves the question, when you are engaged in 
argument, How would our divine Master advise me 
to speak, so as to obtain his approbation? Let love 
fill your hearts; and I repeat again, — while you 
12 



134 BALLOU'S NINE SERMONS. 

grow in knowledge, be careful that you also grow 
in grace. 

And, my young friends, be not discouraged at the 
embarrassments which lie around you. There are 
those who vindicate our doctrine, who have seen it 
in a very different state from what it is now. When 
your humble servant commenced his career in life, 
he does not know that he could count ten indivi- 
duals who had opened their lips on this continent, 
in advocating our doctrines; and there were not 
more than two or three regular societies formed, 
professing to believe as we do. What a change has 
he lived to see! I have been engaged in the conflict 
for more than forty years, and I now invite you to 
enter on the prosecution of the work before you. 
I have not met with any thing, in all the means 
which have been arrayed in opposition to our faith, 
nor in all the errors which have existed, both on 
the right hand and on the left, that has produced one 
moment's discouragement in my mind. Perfect con- 
fidence in the truth of God, and in the fact that 
truth is great and will prevail, has inspired me with 
courage to go forward, and prosecute the Christian 
warfare. 

Remember, my young friends, that "we wrestle 
not against flesh and blood, but against principali- 
ties, against powers, against the rulers of the dark- 
ness of this world, against spiritual wickedness in 
high places;" and if you contend in the spirit of 
the Lord Jesus Christ, you shall be victors — you 
cannot be overcome. But if you swerve from this 
direction, it will not be necessary for your enemies 
to overcome you — you will be overcome of your- 
selves. 



BALLOU'S NINE SERMONS. 



135 



It becomes you, therefore, to "be strong in the 
Lord, and in the power of his might. Put on the 
whole armour of God, that ye may be able to stand 
against the wiles of the devil. Stand, therefore, hav- 
ing your loins girt about with truth, and having on 
the breastplate of righteousness; and your feet shod 
with the preparation of the gospel of peace. Above 
all, taking the shield of faith, wherewith ye shall 
be able to quench all the fiery darts of the wicked. 
And take the helmet of salvation, and the sword of 
the Spirit, which is the Word of God." 



SERMON VIII. 

Delivered in the Lombard Street Church, Sunday Morning, 
November 16, 1834. 

BAPTIS3I INTO CHRIST. 

" For as many of you as have been baptized into Christ, have put 
on Christ. There is neither Jew nor Greek, tnere is neither bond 
nor free, there is neither male nor female : for ye are all one in 
Christ Jesus." — Galatians iii. 27, 28. 

In reading the Epistle from which the text is se- 
lected, the hearer will learn, that the Apostle therein 
designed to dissuade his professed brethren from 
giving that heed and attention to the rituals of the 
law of Moses, which certain teachers had zealously 
enjoined. He expresses much concern for them, in- 
asmuch as he had been informed that they had, in 
some way, been so diverted from the spirituality of 
the religion of Jesus Christ, as to seek justification 
before God in the rites of the law. And hence he 
labours, at considerable length, to show them, that 
the law was never designed as the dispensation by 
which man should obtain divine justification. He 
endeavours to prove, that the dispensation in which 
man is justified before God, is that faith or covenant 
which w r as confirmed to Abraham before the law was 
given. And he declares, that "the law, which was 
four hundred and thirty years after" the covenant 
was confirmed, " cannot disannul, that it should 



BALLOU ? S NINE SERMONS. 137 

make the promise of none effect." In the 8th verse 
of the third chapter, he is careful to mention the 
very gospel which was preached to Abraham: "And 
the Scripture, foreseeing that God would justify the 
heathen through faith, preached before the gospel 
to Abraham, saying, In thee shall all nations be 
blessed." And he is equally careful to mention what 
he understands by the seed of Abraham; for he ob- 
serves, that it was not said, "of seeds, as of many; 
but to thy seedy w T hich is Christ" In Christ, there- 
fore, as the promised seed, all nations shall be 
blessed. In this covenant, men were to seek justifi- 
cation — and not in the rituals of the law. 

You discover how this argument bears on the 
general subject. The Apostle was endeavouring to 
lead his brethren away from the delusion under 
which they laboured; and to this end, he desired to 
convince them that they should seek justification 
before God, by no other power or dispensation, than 
by that covenant which God made with Abraham 
four hundred and thirty years before the giving of 
the law. His argument is very just. A law must 
not be allowed to operate ex post facto, nor to dis- 
annul any thing which existed by promise before 
the law was given. It should not therefore be sup- 
posed, that the law covenant possessed authority to 
disannul the gospel covenant which was made with 
Abraham so many years before. 

The question is asked in the epistle from which 
the text is selected: " Wherefore then serveth the 
law?" And the proper answer is given, " It was 
. added because of transgressions, until the seed should 
;Coma to whom the promise was made, and it was 
Retained in the hands of a mediator," Moreover* 



138 BALLOU'S NINE SERMONS. 

the law is called a school-master — and the purpose 
for which it was instituted, is thus expressed — "to 
bring us to Christ," not to drive us away from 
him. We all understand the office and duty of a 
school-master. It is his duty to give your children 
such instruction as they may require — but he is not 
authorized to claim your children as his own, to 
keep them away from you, or to put them under 
such regulations that you yourselves can exercise 
no control over them. He has no right to say to 
your children, " If you love me, and obey my pre- 
cepts, you shall be heirs to the estate of your pa- 
rents ; but if you do not love me and obey my 
commandments, you shall be disinherited." The 
power and authority of the school-master extends 
not so far as this. Nor was it in the power of the 
law of Moses to disinherit a single individual em- 
braced in the covenant which God made with Abra- 
ham. That law was simply a " school-master to 
bring us to Christ," the promised seed. Hence says 
the Apostle, "But before faith came, we were kept 
under the law, shut up unto the faith which should 
afterwards be revealed." 

Let us look again at this faith, or covenant. It 
did not regard the house of Israel, in an especial 
manner: it did not exclude any> nation, kindred, 
tongue, or people, under heaven. It did not in any 
degree rest the promised inheritance upon the ob- 
servance of any outward ritual, by either Jew or 
Gentile — but it covered the whole race of man. "In 
thy seed shall all nations be blessed." And this cor- 
responds with the text: For as many o£ you as 
are baptized into Christ, have put on Ch^sf^ There 
ig neither Jew nor Greek, there is mitib$k b&hd nor 



BALLOIj's NINE SERMONS. 139 

free, there is neither male nor female: for ye are 
all one in Christ Jesus." There was neither Jew 
nor Greek, because the promise did not regard them 
as such; and in the gospel covenant no such dis- 
tinctions can ever exist, because all mankind are 
therein acknowledged to be one in Christ Jesus. 

Having thus endeavoured to point out the Apos- 
tle's general theme, and to notice his general argu- 
ment, I will direct your attention to the particular 
topics of the text. 

Baptism is mentioned. This is a subject about 
which there has been many conflicting views, and 
much unprofitable controversy in the Christian 
church. There has, indeed, been much enmity en- 
gendered in the minds of those who have been en- 
gaged in the dispute. You are well acquainted with 
this fact. You know that, even in our times, seve- 
ral sects of professing Christians differ so widely on 
the subject of baptism, as to be unwilling to sit 
down at the same communion table. Some believe 
that the rite should be performed by sprinkling, 
some by pouring, others by immersion. ' Each, how- 
ever, contends strongly for the use of water. Some 
say that infants are proper subjects of baptism- 
others deny this position, and assert that adults only 
should be baptized. Upon these different and con- 
flicting views, different denominations predicate the 
immunities and privileges of church membership 
and fellowship. But I am satisfied for myself, and I 
think you will be satisfied, that the subject of bap- 
tism, as it is stated in our text, is not taken cogni- 
sance of by those contending parties in the Christian 
^church. "For as many of you as have heea ;fcip^ 
&i$ed into Christ, have put on Christ." 



140 BALLOTS NINE SERMONS. 

The question arises — What is meant by being 
baptized into Christ? Is it water baptism, in any of 
the various forms of administering the rite? — We 
may investigate this matter, by inquiring as follows: 
Do those who believe that infants should be bap- 
tized, imagine that a little child is baptized into 
Christ, after having been sprinkled with water? 
Plainly not — for that child can possess no know- 
ledge respecting the manner or design of such bap- 
tism. He has no power to exercise his senses con- 
cerning the matter. — Let us now query with those 
who hold that adults only should be baptized. Do 
they believe that any adult person is a fit subject of 
immersion, until he is converted from nature's dark- 
ness, and introduced into marvellous light? They 
do not. They properly contend that a man must 
first be spiritually baptized. This is right. x\nd I 
presume that a person thus baptized into Christ, 
would be no less so, should he be immersed in wa- 
ter; neither do I suppose he would be any more so 
after immersion than he was before. — I will propose 
another question: Are not persons sometimes im- 
mersed in water, and admitted into church member- 
ship, without knowing any thing about being bap- 
tized into Christ? The reply must be; " This cir- 
cumstance often happens." And yet there are many 
who predicate Christian fellowship on the fact and 
manner of the performance of this rite! 

I have not introduced this subject for the purpose 
of standing as a mediator between the several sects 
of Baptists, nor to contend with either of them. 
My object is, to ascertain the true meaning of the 
expression, being baptized into Christ. And I am 
satisfied^ that if we come to understand tiiis "subject 



BALLOU'S NINE SERMONS. 141 

properly, we shall discover that water has nothing 
to do with it, and that there is no necessity what- 
ever for the outward element. 

"But," says the hearer, " how can you make that 
out?" I will endeavour to inform you. Does not 
the argument of the Apostle suppose, that a person 
is baptized into Christ by believing what Abraham 
believed when God preached the gospel to him? 
Yes, surely. By the power of faith in that cove- 
nant, the believer is baptized into Christ. It results 
in justification, not by the works of the law, but by 
faith. Abraham was baptized into Christ — for he 
believed the promise of God — but we have no ac- 
count that any water was used on the occasion. I 
repeat, that Abraham was baptized into Christ — 
and so was Isaac — and so was Jacob. God preached 
the same gospel, and made the same covenant with 
each of them, namely, that in the promised seed, 
all the nations and families of the earth should be 
blessed. They severally believed, and were thus 
baptized into Christ. 

Let us refer again to the Sth verse of the chap- 
ter of which the text forms a part. " And the Scrip- 
ture, foreseeing that God would justify the heathen 
through faith, preached before the gospel to Abra- 
ham, saying, In thy seed shall all nations be blessed." 
Keep an eye on the several points of this passaged 
1st. The thing to be done — " God would justify the 
heathen." 2d. The way— " through faith." 3d. The 
appointed medium — "preached before the gospel to 
Abraham." 4th. The extent of the gospel — " in 
thee and in thy seed shall all nations be blessed."— 
jNow, " Abraham believed God, and it was account- 
ed to him for righteousness." In this way, A bra- 



142 BALLOU'S NINE SERMONS. 

ham, and Isaac, and Jacob, were baptized into Christ; 
and every one who has the same faith, is baptized 
in like manner. There is no water in the case. 
There was no necessity for water before the law 
was given — nor is there any necessity for water 
now that the law is abolished. It is the same gospel 
since the abrogation of the law, that it was before 
the establishment of the law. And if the patri- 
archs were baptized into Christ without the use of 
water, ive may thus be baptized without using the 
outward element. I will add, that all the prophets 
and holy men of old, who saw the day of the Mes- 
siah, and the glory that should follow, were par- 
takers of the like spiritual baptism. 

We must now take special notice of what it is to 
be baptized into Christ. It is to be so baptized into 
him as to put him on. It is to be clothed with his 
spirit; to possess the same wisdom and love; and to 
exercise the same gracious and merciful disposition, 
as were possessed and exercised by our Lord and 
Saviour Jesus Christ. — To illustrate this subject, I 
remark, that people may be baptized into the spirit 
and wisdom of a particular man, or into the spirit 
and wisdom of a human creed. Without intending 
to give offence, I may be allowed to remark, that 
Luther and Calvin were baptized into the spirit of 
their doctrines. Do we suppose that those reformers 
were baptized into the spirit and wisdom of the 
Lord Jesus? We can judge men only by their fruits. 
History certifies us that Luther possessed a perse- 
cuting spirit. He was willing to have the Bohemian 
brethren punished, because they did not agree with 
him in theology; and he quarrelled with Zuinglius 



BArLOU*S NINE SERMONS. 143 

about the eucharist, and tfr^y could hold no brotherly 
communion. In this they certainly did not manifest 
the spirit of Christ— John Calvin procured the 
burning of Michael Servetus at the stake, because 
the latter disagreed with the former on certain theo- 
logical points. If Jesus, the son of Mary, could 
have been standing by Calvin's side— and if Calvin 
had proposed the question, Shall I burn this heretic? 
what answ r er do you suppose our Saviour would 
have given him? There is a circumstance related in 
the New Testament which furnishes the desired in- 
formation. When our Lord entered Samaria, some 
of the villagers refused to receive him. This aroused 
the spirit of anger in the hearts of James and John; 
and they said, " Lord, wilt thou that we command 
fire to come down from heaven, and consume 
them?" What was the answer? "But he turned 
and rebuked them, and said, Ye know not what 
manner of spirit ye are of. For the Son of man is 
not come to destroy men's lives, but to save them." 
My friends, if those disciples had been an hundred 
times immersed in water, they had not been bap- 
tized into Christ. And it is a clear case, that John 
Calvin was not baptized into the spirit of our Lord 
Jesus Christ. 

Baptism into Christ, as we have seen, signifies 
being baptized into his spirit and wisdom. The wis- 
dom which dwelt in him was the wisdom from above, 
which "is first pure, then peaceable, gentle and e$sy 
to be entreated, full of mercy and of good fruits, 
without partiality, and without hypocrisy." This 
was the wisdom in which God preached the gospel 
to Abraham; and this is the wisdom we must redeive 



144 BALLOTS NINE SERMONS. 

into our hearts, before it can properly be said that 
we have been baptized into Christ. 

Let us inquire a little farther. What is the doc- 
trine of Jesus? "Be not overcome of evil, but over- 
come evil with good." This is the spirit of the doc- 
trine of Christ. If evil is done unto us, our way is 
clear; we must meet it with goodness. " The w T hole 
need not a physician, but they who are sick" — 
These are the words of Jesus. They signify as much 
as though he had said, " I look upon sinners as sick 
persons. I look upon the wicked, as a physician 
looks upon the sick. As that physician would treat 
the sick, so my spirit treats sinners. I will do them 
good, and nothing but good." This is the spirit of 
the Lord Jesus Christ; and whoever loves his ene- 
mies, and does good to those who hate him, is, in 
the proper meaning of the expression, baptized into 
Christ. And it very naturally follows, that "there 
is neither Jew nor Greek" — for the Christian is not 
to love a man because he is a Jew or Greek, or be* 
cause he is of this or that denomination or class of 
men — but simply because he is a child of God, and 
as such embraced in the promised blessedness of the 
Abrahamic covenant. "What! a child of God!" 
says the hearer: "can any one be a child of -God 
who does not believe in Christ?" The Apostle may 
be allowed to remove this difficulty. "And I say, 
that the heir, so long as he is a child, differeth no- 
thing from a servant, though he be lord of all; but 
is under tutors and governors, until the time ap- 
pointed of the father. Even so we, when we were 
children, were in bondage under the elements of the 
world." The hearer will readily acknowledge that 
a disobedient son is nevertheless the child of his 



BALLOTS NINE SERMONS. 145 

father; and parental affection induces the father to 
place that son under tutors and governors, until re- 
formation is effected. So we are all the offspring of 
God — and however vile any one may be, he is em- 
braced in the promise made to Abraham, "In thy 
seed shall all nations be blessed." In the time ap- 
pointed by the Father, the disobedient will be 
brought to righteousness, and the wayward to holi- 
ness — for he hath "made known unto us the mys- 
tery of his will, according to his good pleasure, 
which he hath purposed in himself, that in the dis- 
pensation of the fulness of times, he might gather 
together in one all things in Christ.''" 

Let us who profess to believe the gospel which 
God preached to Abraham, inquire, whether we 
have been baptized into Christ? whether we have 
been baptized into his spirit and wisdom ? This is 
a question which Universalists should carefully con- 
sider — for vain is our profession without the reality. 
If we profess to believe "the glorious gospel of the 
blessed God," and have not put on Christ, we de- 
ceive ourselves, and our faith is no better than a 
mere speculation. If it does not bring us into the 
spirit of love and meekness, our faith can be of no 
possible advantage to us — for in this case, it would 
be of the head only, and not of the heart. Let it 
then be our chief aim, to keep our blessed Redeem- 
er before our eyes, in all the loveliness of his cha- 
racter, doctrine and spirit. Let us imitate the exam- 
ple of our blessed Lord, who "suffered the just for 
the unjust, that he might bring them to God." The 
spirit that dwelt in him, has for its object the con- 
version of the ungodly to godliness, and the unwise 
13 



146 



BALLOU'S NINE SERMONS. 



to wisdom; and it is every way calculated to bring 
those who sit in darkness into marvellous light, and 
those who are under the dominion of death to the 
spiritual life and blessedness of the gospel of peace. 

These suggestions are submitted to your serious 
consideration. But I cannot do justice to the feel- 
ings which produce lively emotions in my heart 
without tendering to my friends in Philadelphia my 
most grateful acknowledgments for the kind atten- 
tions I have received from them during my stay in 
this place. And though this may be the last time I 
shall speak in this house, I shall never forget the 
fraternal and endearing friendship with which I 
have been made acquainted in this "city of brother- 
ly love." 



SERMON IX. 



Delivered in the Calloiohill street Church, Sunday evening, 
November 16, 1834. 

CONSTRAINING INFLUENCE OF THE LOVE OF CHEIST. 

"For the love of Christ constraineth us; because we thus judge, 
that if one died for all, then were all dead. And that he died for all, 
that they which live should not henceforth live unto themselves, but 
unto him which died for them, and rose again." — 2 Cor. v. 14. 15. 

In every enterprise in which men become en- 
gaged, there are two particulars which demand spe- 
cial attention and regard. In the first place, the ob- 
ject to be accomplished. Unless we have a particular 
and definite object, as the ultimatum of our enter- 
prise, distinctly in our minds, we are by no means 
prepared to put any means into operation for the ac- 
complishment of the undertaking. When this is dis- 
tinctly understood, and when we have clear views in 
relation thereto, the next thing to be considered, is, 
the spirit of the enterprise. For every undertaking 
in which man is engaged, is naturally calculated to 
inspire him with a certain spirit, which will corre- 
spond with the nature of the undertaking. Should 
this spirit disagree with the object in view, we be- 
come dormant and inactive, and care but little 
whether the work goes on, or is retarded; whether 
it be accomplished, or whether it be not accom- 
plished. 

These remarks apply to all the enterprises in 
which men engage; and they are therefore justly 



148 BALLOTS NINE SERMONS. 

applicable to the great theme of the religion and 
gospel of Jesus Christ. In the dispensation of the 
gospel, there must have been a certain design, a 
certain object, to be accomplished; and this must 
have been distinct and clear in the minds of those 
engaged in the enterprise. And perhaps it would 
be proper in this place, to bring the grand object of 
the dispensation of the gospel clearly before the 
mind of the hearer. 

We shall come to the subject directly, by simply 
stating the question, What was the design of Christ's 
mission into our world? The answer to this ques- 
tion, defines the great and grand object, which the 
dispensation of the gospel has in view. The Apostle 
John says, "We have seen and do testify, that the 
Father sent the Son to be the Saviour of the world." 
This testimony clearly furnishes the desired infor- 
mation. Listen to the declaration of Jesus himself, 
in relation to this subject. When arraigned before 
Pontius Pilate's bar, he uttered this language: "To 
this end was I born, and for this cause came I into 
the world, that I should bear witness unto the truth." 

" But," says the hearer, "Jesus states one thing, 
as the object of his coming into the world, and the 
Apostle John states another; why do they not 
state the same thing ?" My friends, they do. " We 
have seen and do testify, that the Father ^ent the 
Son to be the Saviour of the world." "To this 
end was I born, and for this cause came I into the 
world, that I should bear witness to the truth." It 
is by bearing witness to the truth, that Jesus saves 
the world. For he says, "And ye shall know the 
truth, and the truth shall make you free." Though 
the words are different, the meaning is precisely the 



BALLOTS NINE SERMONS. 



149 



same. And here again you have it expressed in 
different terms. The beloved disciple says, " Herein 
is love, not that we loved God, but that he loved 
us, and sent his Son to be the propitiation for our 
sins." Now, to save the world, to be the propitia- 
tion for the sins of the world, to bring the know- 
ledge of the truth to the world, all express precisely 
the same idea. 

You then perceive, that our Saviour's object was 
the salvation of the world. The hearer will ask* 
f Does this include saint and sinner, believer and 
unbeliever ?" Certainly — for who were believers, 
who were saints, when Christ came into the world? 
" Why," says the hearer, " alt were unbelievers 
when Christ came into the world, to be sure; for 
all had gone astray, and every one had turned to his 
own way." Then, surely, he came to save a world 
of unbelievers. We can decide the question by the 
words of Christ himself. "T am not come to call 
the righteous, but sinners to repentance/' This 
was the very object of his coming into the world. 
The Apostle Paul confirms this testimony, in that 
he says, "This is a faithful saying, and worthy of 
all acceptation, that Christ Jesus came into the 
world to save sinners ; of whom I am chief." The 
very object then, of Christ's coming into the world, 
was to save sinners. We thus arrive at the conclu- 
sion, that where the Scriptures say, " The Father 
sent the Son to be the Saviour of the world," the 
meaning clearly is, that he came to be the Saviour 
of a world of sinners. " Yes," says the hearer,. 
" this is plain enough." Well, then, in order to find 
any that Christ did not come to save, we must find 
some that are not sinners. Says the hearer, " We 
13* 



150 BALLOU'S NINE SERMONS. 

have always understood it differently. It has al- 
ways been held up, that if any are not saved, and 
are lost, and lost forever, it will be because they are 
sinners^" But this argument is certainly fallacious, 
because, if they are not sinners, they do not need 
salvation. To urge the very thing that constitutes 
the necessity of salvation, as proof that salvation 
will not take place, is a poor argument — it is con- 
trary to propriety. — We shall not dwell on this 
subject long, because it is too plain to be disputed ; 
and I desire to draw attention immediately to the 
consideration of the spirit — the great spirit of the 
enterprise of the gospel and religion of Jesus Christ. 

And what is that spirit ? It is that which is named 
in the text, as the leading topic thereof — The love 
of Christ. " The love of Christ constraineth us/' 
The love of Christ, then, is the spirit of the great 
enterprise. And you will perceive the congruity 
between the great object to be accomplished, and 
the spirit of the undertaking. The object was, the 
salvation of a sinful world; the spirit of the enter- 
prise was, the spirit of love, 

I will endeavour to describe the spirit of Christ. 
There are many professed Christians who make 
considerable pretensions to godliness, holiness, and 
Christian discipleship, who come far short in their 
spirit, of the love of Christ. Men may be possess- 
ed of much love, and be perfectly destitute of the 
love of Christ. A man may ardently love riches, 
and be so swallowed up in the spirit and love of 
wealth, as to exert himself daily in order to acquire 
the object of his love; and this love may lead him 
so far astray from the path of moral rectitude, that 
he may injure thousands of his fellow creatures. 



BALLOTS NINE SERMONS. 151 

and defraud his poorer neighbours of their property, 
to swell his own coffers. This is far from being the 
love of Christ. A man may most ardently love 
honour, and fame, and power, and authority, in hu- 
man society, and be very destitute of the love of 
Christ. For this love of honour and fame among 
men, has led thousands to attempt to ruin the cha- 
racters of their fellow creatures, in order to exalt 
themselves. Little do they care how others sink, if 
themselves can rise. The more such love as this a 
man possesses, the more dangerous he is, and the 
less good will he do in human society. Another 
may be possessed of that which is considered a com- 
mendable love — a love of military valour, a pride 
of victory; and yet he may be destitute of the love 
of Christ — which destitution will expose him to the 
danger of violating the principles of moral right, 
and producing injurious effects in the community. 
We may possess, and delight in, the laudable affec- 
tion of parental love; and yet, if we are destitute 
of the love of Christ, we may, by our parental af- 
fection, be led to injure our neighbours to accommo- 
date our own family. How many thousands have 
there been, who, from a love of their offspring, and 
in order to enrich them, have ruined families, op- 
pressed the orphan, and pulled down the widow's 
house upon her head! I will go further: A man 
may be_ exercised in the excellent principle and 
spirit of the love of friendship. There is scarcely 
any thing in society more lovely and praiseworthy, 
than to see a man who loves his friend, and who is 
willing to exert himself to do him good. I will 
carry this argument so far, as even to allow him to 
jeopardize his life, yea, to lay down his life for his 



152 BALLOU'S NINE SERMONS. 

friend, and yet he may be destitute of the love of 
Christ! 

" Is it possible?" says the hearer. Yes; and I think 
I have not strained the point. " Greater love hath 
no man than this, that a man lay down his life for 
his friends." Here is the ne plus ultra of human 
love, as such. "But God commendeth his love to- 
wards us, in that while we were yet sinners, Christ 
died for us." Sinners are his enemies, of course; 
and Christ's love induced him to die even for his 
enemies. Here is a very great distinction, between 
simply human love, and the love of Christ. Pythias 
offered himself to the authorities of Syracuse as a 
pledge for Damon, and he was willing to die for 
him; but if he had died for Damon, he would have 
died only for his friend; and his love would have 
fallen infinitely short of the love of Christ, accord- 
ing to the Apostle's statement. Where, in the wide 
world, did you ever hear of a man coming forth, 
and laying down his life, freely and calmly, for his 
enemy? My hearers, you must go to Calvary, to 
find the instance! You must look on the cross of 
your Redeemer, to find it ! You must look on him 
who was wounded for our transgressions, who was 
bruised for our iniquities, and upon whom the chas- 
tisement of our peace was laid, to find an instance 
of a man laying down his life for his enemy! This, 
then, is the love of Christ. And this corresponds 
with the direction of the Saviour to his disciples: 
"Ye have heard that it hath been said, Thou shalt 
love thy neighbour, and hate thine enemy." This 
is the old doctrine that Jesus Christ came to put 
away, and to plant a different doctrine in the place 
of it. To love some, and to hate others, is a doc- 



BALLOTS NINE SERMONS. 153 

trine produced by the wisdom of this world, and 
you will find it in every false doctrine. I will not 
confine it to Christendom — we may go to the Jews, 
or to the Gentiles, and so far as their doctrines are 
erroneous, they contain the old doctrine referred 
to. — " But I say unto you, Love your enemies, 
bless them that curse you, do good to them that 
hate you, and pray for them which despitefully use 
you, and persecute you: that ye may be the chil- 
dren of your Father which is in heaven: for he 
maketh his sun to rise on the evil and on the good, 
and sendeth rain on the just and on the unjust." 
This is the doctrine, this is the love of Christ — to 
love sinners — to love our enemies — to regard for 
good those that are opposed to us, and those who 
are our deadly enemies. It would be well for each 
individual present to investigate his own heart — to 
inquire whether he is in reality a Christian, accord- 
ing to the description just given. Do you possess 
this spirit of love toward your enemies? That Jesus 
Christ possessed this love, and acted upon it, there 
can be no doubt; and this is the spirit of the great 
enterprise of the gospel. If Jesus had not possessed 
this love, he never could have been the Saviour of 
the world! He never could have been the Saviour 
of the world, or have given himself a ransom for 
the wicked, if he had not loved them. 

Love, then, is the soul, the spirit, the life of this 
great enterprise. And when our doctors of divinity 
are endeavouring to make it out, that some poor 
wretched sinners shall be excluded from the favour 
of heaven, they are setting at nought the blood of 
the cross, and trampling the blood of the everlast- 
ing covenant under foot! How is it, that the learned 



154 BALLOTS NINE SERMONS. 

doctors of the church can so deliberately set up and 
make their cool calculations about the vast number 
of millions which they say it is probable, and more 
than probable, will be doomed to eternal torment 
for their sins, when the whole tenor of the gospel 
dispensation shows, that it was to save sinners that 
Christ Jesus came into the world? The Apostle 
Paul says, " For there is one God, and one Media- 
tor between God and men, the man Christ Jesus, 
who gave himself a ransom for all, to be testified 
in due time." He thus states his reasons why we 
should pray for all men. And in our text he says, 
"For the love of Christ constraineth us; because 
we thus judge, that if one died for all, then were 
all dead; and that he died for all, that they which 
live should not henceforth live unto themselves, but 
unto him who died for them, and rose again." 

I will now ask your attention to a consideration 
of the proof that Jesus died for all men; or rather, 
the object of my present effort is, to illustrate this 
fact. It is recorded in the Scriptures, that "he 
gave himself a ransom for all." The text above 
cited thus testifies. And John says, "If any man 
sin, we have an advocate with the Father, Jesus 
Christ the righteous; and he is the propitiation for 
our sins; and not for ours only, but also for the sins 
of the whole world" And Paul says, "that he by 
the grace of God should taste death for every man." 
So that in the letter of Scripture, this question is 
decided. — Indeed, it was impossible that Jesus 
should die, on the principle that induced him to die, 
and being moved by the spirit that actuated him — 
it was impossible, I say, for him to die, and not to 
die for all mankind. I will illustrate this. You will 



BALLOTS NINE SERMONS. 



155 



recollect, in ancient history, the enterprise which 
Xerxes undertook against Greece. With an immense 
army he marched against those few and small states. 
At that time it was supposed a thing impossible for 
Greece to withstand that host. Greece was looked 
upon as swallowed up, and gone. You remember 
that Leonidas, together with three hundred war- 
riors, made up their minds to meet the army of 
Xerxes at the straits of Thermopylae, and there lay 
down their lives. This Leonidas calculated upon, 
and so did his soldiers, before they left home, and 
bade their families an everlasting farewell. They 
were determined to give themselves for their coun- 
try, and that at the straits of Thermopylae they 
would shed their blood in defence of Greece. To 
be sure, Xerxes entered Greece, but his army could 
not conquer it. What was the reason? The blood 
of Leonidas, and of his three hundred men, had 
been shed there. Their's was the blood of the po- 
litical covenant of the freedom of Greece. The 
shedding of that blood inspired the Grecians with 
such love of country and of freedom, that it was 
impossible they should be overcome; and Xerxes, 
with his four millions, was driven from the land. 
(< We remember that," says the hearer, "but what 
relation has it to your subject?" I answer, — could 
Leonidas and his three hundred warriors, have died 
for their country, on the principle which actuated 
them, without dying for all their countrymen? — 
Could they select some of the states and families of 
Greece, and die for them., to the exclusion of the 
rest ? No: Because the principle upon which they 
died was a patriotic love of Greece. And the en- 
terprise embraced the principle which set Greece at 



156 bAllou*s NIttE SERMONS. 

liberty,; and there were thousands of unborn Gre- 
cians, who afterward enjoyed the blessing of liberty 
purchased by the blood of Leonidas. You see that 
as he died on the principle of patriotism, with a de- 
sign to inspire his countrymen with a holy enthu- 
siasm that never could be conquered, he must have 
died for all Grecians. 

You are acquainted with the history of your own 
country. There was a time when these now happy, 
independent United States, were colonies of a fo- 
reign power. And there was a time when that foreign 
power saw fit to impose taxes on these Colonies, 
without the Colonies being represented in their 
Parliament; and were guilty of many arbitrary and 
unjust usurpations towards our people. But the his- 
tory informs us, that there were men in the coun- 
try who saw in these impositions, chains, and fet- 
ters, and bondage, and absolute rule, — an admonition 
which induced them to labour in the great cause of 
liberty and of human rights. It was not because 
they felt that they themselves were personally to 
suffer by it; it was not because they would lose 
their estates; but they looked at posterity — they 
looked into futurity, and they said, "If this is sub- 
mitted to, our sons and our daughters will become 
slaves, generation after generation — we will not en- 
dure it. It is true, to withstand it, to redeem the 
country, it must be done at the price of blood; but 
as patriots of the land, we pledge our lives, our for- 
tunes, and our sacred honour, to maintain the inde- 
pendence of the country." And the patriots took 
the field, and their councils the council chambers, 
and war went on, and blood was shed, — but not in 
vain. And we delight to hear our orators, on our 



BALLOU'S NINE SERMONS. 157 

fourth of July celebrations, advert to the blood that 
bought our independence. We know what they 
mean by it — they mean that by the shedding of 
blood the country was freed from the iron grasp of 
tyranny and usurpation. The shedding of blood was 
the means. And you will admire their patriotism 
to the latest breath of your existence. Recurrence 
to those noble deeds inspires your children with 
enthusiasm; and you often refer them to the blood 
which was the price of our independence. — The 
question now is, Could those patriots die for their 
country without dying for all? There were many 
troublesome tories in the land, who were embraced 
in the covenant of liberty as much as the rest of the 
people. They enjoyed peace after it came; and, 
blessed be God, we are willing they should enjoy 
it, and that without reproach. The principle applied 
to all the land; and the principle on which Jesus 
died, applies to the whole human race; and he 
could not have died on the principle which induced 
him to lay down his life, without dying for all man- 
kind. 

There has been much dispute among professed 
Christians relative to the question whether all may 
be saved, or only a part — whether Christ died for 
all mankind, or only for a part. Much logic, and 
ingenuity, and management, have been employed 
in this dispute, without either party knowing the 
principle upon which Christ shed his blood. Suppose 
I have a little conversation with one of our modern 
doctors on this subject — one who believes, or sup- 
poses, that only a few will be saved by the love of 
the Redeemer, and that Christ died for the elect 
only. Reverend father, you contend that Jesus did 
14 




158 BALLOTS NINE SERMONS. 

not die for all mankind. I will put the question to 
you, and inquire, what you would do if placed in 
the same situation? Suppose you were called upon 
to die for mankind — would you die for a few, or 
for many, — supposing, at the same time, it was no 
more expense to you to die for many, than for a 
few? Here is a question which tries him — but I will 
continue it. Do you think yourself a real Christian? 
"Yes." Have you ever experienced the love of 
Christ? "Yes." And does that love of Christ lead 
you to love your fellow-creatures? "Yes." How 
many of your fellow-creatures does it lead you to 
love? "Why, in fact, it leads me to love all man- 
kind." Are you sure that it leads you to love sin- 
ners? "Yes; I love sinners, and wish them well for- 
ever; and will do any thing to save them." Very 
well — how many sinners would you die for? "I cer- 
tainly would die for the whole." And now are you 
not willing to allow to Christ as much honour as 
you take to yourself? — You will perceive that if we 
leave this question to our opposers to decide, they 
will decide it just as we do. They will say, that 
they would not themselves die for sinners, without 
dying for all. 

We are now looking at the principle; and we 
contend, that Jesus could not have died, on the 
principle which actuated him, without dying for all 
sinners, ■ — and if he died for them, it was because he 
loved them. And now comes the conclusion. "For 
the love of Christ constraineth us;" — it constrains 
us to this result — "because we thus judge, that if 
one died for all, then were all dead: and that he 
died for all, that they which live should not hence- 



BALLOTS NINE SERMONS. 159 

forth live unto themselves, but unto him which died 
for them, and rose again." 

Your humble servant was born a British subject; 
but in his tender years his country was free and 
independent. While a British subject, he was ame- 
nable to British laws; but when the independence 
of the United States was declared, and the institu- 
tions of government were established, of course he 
became amenable to the government under which 
he lived, and was absolved from the former govern- 
ment, and owed it no allegiance. I mean by this, 
that Christians who know the truth, who have been 
introduced into the light of the religion of Jesus 
Christ, are absolved from all other laws and consid- 
erations, and are called upon to live to Christ, as you 
are called upon to live to the republican institutions 
of your country, and to the laws of the land. The 
laws of the Lord Jesus Christ, the spirit of wisdom, 
and grace, and love, and charity, are principles to 
which the Christian is bound to live. And to live 
to Christ, is to live according to the spirit and the 
principles, which governed the Saviour of sinners. 
The Christian should always have his leader in view. 
He should have his divine Master in his eye, My 
friendly hearers, we should always feel as if bound 
to follow the directions and spirit of our blessed 
Redeemer. The same mind that was in Christ, 
should be in us. By the same mind, is meant the 
same disposition to love our enemies, to love sin- 
ners. Christ not only preached this doctrine, but 
he practiced it in his life, and died in its spirit. His 
last breath was employed in uttering that memorable 
prayer, which sjiould always be in the minds of 



160 BALLOTS NINE SERMONS. 

Christians: "Father, forgive them; they know not 
what they do." In this spirit, with this heavenly 
wisdom, in this grace, did our Saviour lay down his 
life a ransom for mankind — for all the human race. 
And w T hen this principle of love — mark well — when 
this principle of love shall have conquered all oppo- 
sition, and when it shall have inspired every heart 
with the spirit of Christ, then will the doctrine be 
proved true effectually, that Jesus is the Saviour of 
the world. We believe in the salvation of all men, 
because God loves Ihem all, and Christ loves them 
all. And we know, that if this love prevails, all 
mankind will be saved. And agreeably to the 
Apostle's testimony, we expect the accomplishment 
of this most glorious enterprise. " Wherefore God 
also hath highly exalted him, and given him a name 
which is above every name; that in the name of Je- 
sus every knee should bow, of things in heaven, and 
things in earth, and things under the earth, — and 
that every tongue should confess that Jesus Christ 
is Lord, to the glory of God the Father." What is 
it to bow the knee to Christ? It is to bow our wills 
to the spirit of his love. We must possess pure love 
to God, and love to man. Love must be with us a 
sovereign principle, to which we must yield obe- 
dience. Aside from this, all our profession is as 
sounding brass, and as a tinkling cymbal. This hea- 
venly spirit of the love of Christ constrains us, and 
we judge, that is, we come to this conclusion — that 
Christ died to manifest the love of God to the world. 
The Apostle says, " God commendeth his love to- 
ward us, in that while we were yet sinners, Christ 
died for us." This principle must save man from 



BALLOU'S NINE SERMONS. 161 

sin, and bring him into obedience to his heavenly 
Father. 

It is the fervent desire of your humble servant, 
that every believer in the gospel of Jesus Christ 
should feel the power, the operation, and the spirit 
of this love of Christ. If we have this spirit of love 
within us, the very name of Christ will be sweet to 
our ears. What do you suppose was the effect upon 
the Grecian soldiers, when they heard the name of 
Leonidas pronounced? The mention of that name 
would cause the blood to flow faster in their veins, 
and inspire a determination not to be conquered ! — 
I could mention names of our own countrymen — the 
name of Washington. When you hear it pronounced, 
what is the sensation produced ? You think of the 
father of your country — of the man who held the 
sword, who defended the land, who redeemed the 
country, and set it at liberty. You think of the man 
whose marches, and counter-marches are proudly 
rehearsed in our country's story, and whose name 
causes the patriot's heart to thrill with gratitude. — 
And you remember the goodly Lafayette. He left 
fortune, home, and all that was dear beneath the 
skies, for the love of liberty — for his love to Ame- 
rica. How do you feel when you hear his name? 
It causes emotions of gratitude, affection and love. 
And can you experience such feelings when these 
names are pronounced, and be careless, lifeless, and 
dead in feeling, when the name of Jesus is sounded 
in your ears! Let this blessed name stir you up to 
every principle of his religion. Never pronounce 
it without considering the great obligation that rests 
' upon you, in consequence of the mighty exhibition 
14* 



162 BALLOTS NINE SERMONS* 

of God, through his divine image. Think of what 
the world would have been, if the religion of the 
Saviour had not been given to mankind ; and you 
will feel that to it you owe more than your exist- 
ence. You owe to it all that is dear to you — you 
owe to it yourself; all the faculties and powers of 
your souls— your might and strength you owe to the 
promotion of that blessed cause for which Jesus bled, 
for which Jesus died. "-He died for all, that they 
which live should not henceforth live unto them- 
selves, but unto him which died for them, and rose 
again." 

" The Christian lives to Christ alone, 
To Christ alone he dies." 

I cannot, as I am about to leave you, forego this 
opportunity of acknowledging to my friends in this 
city, the great obligations I am under, for their kind 
attention to me since I have been here. And though 
this may probably be the last time that I shall ad- 
dress you in the land of the living, yet so long as 
respiration and recollection continue with me, your 
favours and your kindness will be remembered with 
grateful emotions, and with the most sincere wishes 
for your felicity. 



APPENDIX. 



ANECDOTE OF JOHN MURRAY. 

In speaking of Jesus in the character of a Witness, page 15, the 
speaker very properly observed, that the Messias came into the world 
to bear witness to the truth, and not to create it. It follows, that the 
thing to be believed is true before it is believed, and consequently can- 
not be affected either by the faith or unbelief of man. The argument 
is easily understood, and the bearing of it obvious — but the more 
deeply to impress it on the mind of the reader, the following anecdote 
is introduced. 

John Murray, whose name as a preacher of Universalism is grate- 
fully embalmed in the recollection of our churches, was, when a 
young man, a member of Mr. Whiteneld's church, in London. He 
had heard much of Mr. Relly, a preacher of the reconciliation of all 
things, and considered him an exceedingly dangerous man. A young 
lady, a member of the church to which Mr. Murray belonged, had 
embraced the sentiments of Mr. Relly, and Mr. Murray was sent, in 
company with two or three of his brethren, to convince her of her 
error. The following is Mr. Murray's account of the interview: — 

M After the first ceremonies, we sat for some time silent; at length 
I drew up a heavy sigh, and uttered a pathetic sentiment, relative 
to the deplorable condition of those who live and die in unbelief; and 
I concluded a violent declamation, by pronouncing, with great ear. 
nestness, He that believeth not, sliall be damned. 

'And pray, sir,' said the young lady, with gr^at sweetness, 1 Pray, 
sir, what is the unbeliever damned for not believing ? ' What is he 
damned for not believing? Why, he is damned for not believing. 

4 But, my dear sir, I asked what was that, which he did not believe, 
for which he was damned V Why, for not believing in Jesus Christy 
to be sure. 

4 Do you mean to say, that unbelievers are damned for not believing 
there was such a person as Jesus Christ?' No, I do not ; a man may 
believe there was such a person, and yet be damned* 



164 



APPENDIX. 



4 What then, sir, must he believe, in order to avoid damnation ?' 
Why he must believe that Jesus Christ is a complete Saviour. 

4 Well, suppose he were to believe that Jesus Christ was the com- 
plete Saviour of others ; would this belief save him ?' No ; he must 
believe that Christ Jesus is his complete Saviour; every individual 
must believe for himself that Jesus Christ is his complete Saviour. 

'Why, sir, is Jesus Christ the Saviour of any unbeliever?'' No, 
madam. 

* Why, then, should any unbeliever believe that Jesus Christ is his 
Saviour, if he be not his Saviour?'' I say he is not the Saviour of any 
one, until he believes. 

4 Then, if Jesus be not the Saviour of the unbeliever until he be- 
lieves, the unbeliever is called upon to believe a lie. It appears to me, 
sir, that Jesus is the complete Saviour of unbelievers; and that un- 
believers are called upon to believe the truth ; and that, by believing 
they are saved, in their own apprehension, saved from all those dread- 
ful fears, which are consequent upon a state of conscious condemna- 
tion.' No, madam ; you are dreadfully, I trust not fatally, misled. 
Jesus never was, nor never will be, the Saviour of any unbeliever. 

4 Do you think Jesus is your Saviour, sir ?• I hope he is. 

4 Were you always a believer, sir ?' No, madam. 

4 Then you were once an unbeliever ; that is, you once believed 
that Jesus Christ was not your Saviour. Now, as you say he never 
was, nor never will be, the Saviour of any unbeliever, as you were 
once an unbeliever, he never can be your Saviour.' He never was 
my Saviour till I believed. 

4 Did he never die for you, till you believed, sir ? ' Here I was 
extremely embarrassed, and most devoutly wished myself out of her 
habitation ; I sighed bitterly, expressed deep commiseration for those 
souls, who had nothing but head-knowledge ; drew out my watch, 
discovered it was late; and, recollecting an engagement, observed it 
was time to take leave." — Life of Murray, chap. iv. 



INTERESTING INCIDENT. 

Universalists have frequently had occasion to remark, that if men 
would reason in reference to the Divine economy, as they reason 
concerning other matters, they would discard many of the false no- 
tions which have a tendency to perplex and distress their minds, and 
consequently to create much unhappiness in human society. This 
observation was specially induced by some remarks of the preacher* 



APPENDIX. 



165 



on page 17; and the following incident is introduced for the farther 
edification of the reader. It occurs in an account of Mr. Ballou's 
journey from Boston to Water town, N. Y. in 1824: — 

M The day after, a widow, belonging to Pittsfield, Mass. entered the 
stage in that town to go to Denmark, in the state of New York, to 
visit her young son, whom she had not seen for six years, who is 
now about fifteen. This lady, I found to be quite orthodox in her 
views, and quite disposed to question me concerning mine. At the 
inn in Albany, where the stage put up, we had some very serious 
conversation on the subject of the ignorance and unbelief of men, 
Her queries respecting this subject were directed in the usual way, 
and were designed to prove that in consequence of unbelief in the 
Saviour, the sinner is exposed to be cast off without mercy. Having 
noticed in this lady an anxious desire to find her child, and perceiv- 
ing that her affections were tender towards her fatherless son, I 
thought proper to try to open her eyes by the means of appealing to 
her maternal affections. Madam, do you think that your son will 
know you ? She with manifest emotion replied; " It is so long since 
he saw me, that I do not think he will." And should you find that 
he has so forgotten you as not to recognize your person and coun- 
tenance, do you think he would be in danger, on that account, of 
losing your favour ? Tears started in her eyes, and the weight of 
the question was sensibly manifest. She replied in the softest accents 
in the negative. Well, madam, should you find that your son has 
forgotten your countenance, and should you inform him of the fact 
of which you should find him ignorant, and yet he should not be- 
lieve, should you then feel unkindly toward your son ? She fully ap- 
preciated the question, and still answered in the negative. I then 
called her attention to that remarkable passage in the 49th of Isaiah, 
in which the Divine loving kindness is recommended to exceed the 
compassions of the mother to her tender offspring. She signified 
her satisfaction, and gave me to understand that the argument had 
reached its object'Wt/mv. Mag. vol, vi. p. 93. 



REASONS FOR PREACHING THE TRUTH. 

In Sermon III., page 49, the preacher mentions the fact, that some 
grave divines declare they would not preach Universalism, even if 
they believed it! Many persons have been disposed to inquire, 
** What use is there in preaching, if all mankind are eventually to be 



166 



APPENDIX. 



saved ?" To answer said inquiry, the following article from Mr. 
Ballou's pen is introduced : — 

" We have been often asked, why we preach the doctrine we pro- 
fess, as this doctrine maintains that our Creator has made the eter- 
nal state secure to all men, and that the happiness of that state rests 
on the Divine favour, and not on any belief which we may exercise 
in this life ? No doubt it seems unaccountable to our opposers, that 
we should argue so much, preach so much, and write and publish 
so much, when after all we do not pretend that our eternal state of 
happiness depends on these exertions. They do not see why, allow- 
ing our doctrine true, it would not be good policy to say nothing 
about it. Then we might enjoy the esteem of the pious of all deno- 
minations, and be regarded by the religious community, avoid all 
the censure which is now put upon us, and still enjoy our own opi- 
nions in silence. 

Now that our conduct in this case is not so unaccountable as our 
opposers seem to think, a few remarks will evidently show. 

Suppose my acquaintance with my earthly father to be such, as 
to give me the most favourable opinion of his whole character, so 
that I view him as one of the best of husbands ; one of the most pro- 
vident and kind fathers ; a man of uprightness in all his conduct, 
against whom nothing in truth can be spoken. Suppose, under these 
circumstances, being full of love and reverence of my father, I hear 
him evilly spoken of, and that too by those who profess to be acquaint- 
ed with him ; yea, by those to whom people in general look for infor- 
mation, and on whose testimony the most of people are disposed to 
place confidence. They go so far in their evil speaking as to repre- 
sent the parent whom I love, as guilty of acts of injustice and cruel- 
ty which deny him the smallest share of humanity. What am I to 
do in this case ? I have ample proof in my hands to stop the mouths 
of these evil reporters, and I can do it effectually. Besure I must 
exert myself in the use of the means which are at my disposal, and 
I shall, no doubt, incur the displeasure of my father's traducers ; all 
this is of course to be expected. But here I am told, that almost all the 
people, composing community at large, are really of the opinion of 
those who thus speak evil of my father ; and that, even if I know all 
these reports to be false, I had better say nothing about the matter, 
as it will only bring me into discredit. Suppose I should be weak 
enough to hesitate, and even shrink from the defence of my venera- 
ble father's character, should I not feel ashamed of myself? What 
could be more base in me than silence and inaction ? 

Look again and see how such a case would be aggravated by cir- 
cumstances. My father told me, that these traducers would speak evil 



APPENDIX. 



167 



of him, and on this very account put into my possession every kind 
of evidence, which is necessary to refute all those evil reports ; and 
charged me, by the dear relation in which we stand to each other, 
and by the love which we have reciprocated, to be faithful in the de- 
fence of his character. Shall I be silent ? Shall I be afraid that 
those who despise my father will also despise me ? Shall I purchase 
their smiles at the expense of a character which is dearer than life ? 
— What would it avail to urge in this case, that almost every one in 
community would be against me ? Is not this circumstance my 
justification ? Surely; for if people did not believe the false reports, 
before mentioned, there would be no need of disproving them. 

But this subject admits of argument still more forcible. Suppose 
those who speak evil of my father are my brethren, and his own be- 
loved children ; and suppose furthermore, that all who are deceived 
by this evil speaking are so likewise. We now have the whole diffi- 
culty in one family. My brethren are deceived concerning our fa- 
ther's character and conduct. He has never done those base things 
which they think he has. But they really believe these errors, and 
are tormented day and night with fear that they and their children 
will fall under the dreadful scourge of our father's wrath ! Now as 
I know that all their notions are false, and that it is a fact that the 
whole family are abundantly provided for, day by day, by the 
kindness and love of our father, can I, under these circumstances, 
be justified in not making even an effort to convince them of their 
errors ? Here we see that the honour of our father, the comfort and 
happiness of all the children, the cause of truth and justice, all unite 
in calling on me to open the evidences, which our father has put in- 
to my hands for this purpose, to give the knowledge of the truth to 
those who need it." — Univ. Mag. vol. ix. p. 26. 



INDUCEMENTS TO HOLINESS. 

The following considerations on this important subject, are taken 
from the Universalist Magazine, vol. i. p. 7. 

M For a day in thy courts is better than a thousand : I had rather 
be a door-keeper in the house of my God than to dwell in the tents 
of wickedness." — Psalm lxxxiv. 10. Here is an acknowledgment 
of something known by experience. This humble, ardent votary of 
divine worship knew very well the business and amusements of life. 
No doubt he had learned by actual experience the great anxiety of 
Worldly concerns, and the empty vanities of the fashions and amuse- 



♦ 166 



APPENDIX. 



ments which engaged the minds of the giddy multitude. These tin* 
certain, versatile things come short of giving the noble, the intellec- 
tual offspring of God that satisfaction and enjoyment which the 
reasonable soul requires. But in the devotions of the house of God, 
and in the solemn services of the holy sanctuary, the rational mind 
had, by happy experience, found that real, substantial enjoyment 
which is here acknowledged in such highly comparative terms. — 
One day is better than a thousand ; — and the lowest service in the 
house of God is rather to be chosen, than the best accommodations 
that wickedness can afford. This is genuine religion. Its meanest 
services are preferable to the most honourable employment of sin. — 
False views of religion are widely different from this very just repre- 
sentation. We are often exhorted to get religion, to practice religion, 
and to endeavour to promote its cause among men, not because it is 
rather to be chosen for its own virtue in preference to irreligion, but 
because the Divine Being has seen fit to promise a vast reward for 
its services in the future, eternal state. While on the contrary he 
has determined to punish everlastingly those who are not religious 
in this life. In arguing against the blessed and glorious doctrine of 
God's universal goodness to mankind, the opposer often contends 
that this doctrine strikes at the very vitals of piety and devotion ; for 
44 if the irreligious in this world are to share the Divine favour in the 
next, then there is no necessity of being pious, or religious in this 
world. Men may just as well live in sin, and commit every abomi- 
nation as to break off their sins by righteousness, and their wicked- 
ness by repentance and reformation of life." They often enlarge 
greatly on this theme, and endeavour to surprise their hearers with 
the character of this wicked, dangerous doctrine of Universalism, 
which denies the necessity of repentance, of faith in Christ, of rege- 
neration, and even of good works ; which sets at naught the duties of 
religion and of devotion, and holds that men, even all men, can go to 
heaven in their sins! 

These disputants, we think, do not understand the doctrine which 
they endeavour to oppose, nor do they understand the nature of true 
piety and devotion to God, and religion. That is, they have not the 
views of piety and devotion which are expressed in our text. For 
the opinion which they hold forth is, that if all men are to fare alike 
in the eternal world, and are there to enjoy the favour of God, it is 
best to live in all manner of sin while we continue here. But the 
author of our text said, " A day in thy courts is better than a thou- 
sand : I had rather be a door-keeper in the house of my God than to 
dwell in the tents of wickedness." Now if one day in the service of 
God is better than a thousand days spent in sin, how much would a 



APPENDIX. 



169 



man gain in fifty years by serving God, more than by living in wick- 
edness ? And if the meanest service in the house cf God is better 
than the best accommodations of sin, where is the propriety of per- 
suading our fellow-creatures, that there is more happiness in sin, than 
in righteousness ? 

It really seems that many people marry to religion from no better 
motive than one takes a companion in wedlock, not because of love 
to the person, but because of a large dowry. In this case deception 
would be masked with great pretensions to love, and the deceiver 
would be full of words on this engaging topic. But should the pre^ 
tended lover find that the expected wealth does not exist, and that the 
person is all the treasure, then would the deceiver manifest the truth 
and show at once that hypocrisy and not love reigned in the heart. 

Pure religion will never give her holy hand to such hypocritical 
lovers, but there are false religions enough to accommodate all such 
hypocrites, and they are equally mated. But the pure Jieart which 
loves the service of God, one who can say, " I had rather be a door- 
keeper in the house of my God than to dwell in the tents of wicked- 
ness," has a treasure which he prizes far above rubies. 



ORIGINAL ANECDOTE. 

The frequent use made by Mr. Ballou of the history of Joseph and 
his brethren, the parable of the prodigal son, and the case of Saul 
of Tarsus, has by many been considered an objection to his manner 
of discoursing. To this it has generally been replied, that said illus- 
trations, as used by Mr. Ballou, present innumerable bearings ; and 
that he seldom introduces them without communicating a new idea, 
elicited by some particular point in the narrative. The following 
original anecdote may not be out of place : 

After the delivery in a certain city (not Philadelphia) of the dis- 
course which in this volume is entitled " Influence of Divine Grace," 
one Universalist minister said to another, in a good-humoured way, 
"The old man is always harping on Joseph and his brethren, the 
prodigal son, and Saul of Tarsus !" "Well," said the other, "it is a 
good harp, nevertheless, and Mr. Ballou knows how to play upon it. 
He always plays a new tune, and I could listen to him all night!" 



170 



APPENDIX. 



RECOMPENSE OF WELL-DOING. 

With Universalists it is a cardinal principle, that duty and interest 
are substantially the same. By this we mean, that no man can pro 
mote his true interest by a neglect or violation of his duty; and that 
he who carefully regards the monitions of the Spiritual Father does, 
at the same time, subserve his own true interest. The ground-work 
and results of this general principle, are pointed out by Mr. Ballou, 
in the following article, which is extracted from the Universalist 
Magazine, vol. vii. pp. 89, 90. 

" For God is paid when man receives ; 
T' enjoy is to obey."— Pope. 

According to this approved maxim, our heavenly Father requires 
nothing of us merely for his own benefit, but solely for our enjoy- 
ment. Now that we may know for ourselves, that this sentiment is 
verily correct, it is only necessary to examine carefully and minutely 
what God has commanded us to do, and what not to do, and the na- 
tural tendency of obedience, in relation to our enjoyments. And if 
further argument were needed, it might be amply supplied by duly 
calculating the inevitable consequences of disobedience, relative to 
ourselves. 

There seems to be no necessity of proving that the Creator and 
upholder of all things can receive no benefit from it, for this is grant- 
ed by all, as it must be, so long as the infinite fulness of God is by 
all acknowledged. 

The Supreme law-giver requires that w T e love him with all the 
heart, without the least reservation. Let us examine this require^ 
men*, that we may understand how intimately it is connected with 
our moral felicity. Obedience to this command can never be render- 
ed until every attribute which we behold in God appears to us to ha 
entirely lovely. So long as error presents us with any attribute in 
the divine Being, which appears, in any way, unlovely, it is impossi- 
ble that we should love him with all the heart; there must be a re- 
servation corresponding with the exceptionable attribute which error 
has figured to the mind. But when every dark cloud has passed 
away, when every spot has disappeared, and one bright flame of ce- 
lestial glory forms the character of God, the enraptured beholder is 
attracted by a resistless charm, and exclaims, "Thou art altogether 
lovely!" 

Though this transporting vision may be of short duration, owing 
to the variations incident to imperfect minds, yet while it continues 



APPENDIX. 171 

there seems to be a full compliance with the divine command; and 
also, at the same moment, a bliss is enjoyed, which is as perfect as 
the love which fills the heart and exerts all its powers. 

The view here taken of this first and great command discovers the 
necessary relation between obedience and enjoyment, and gives the 
understanding full conviction of the fact, that complete obedience is 
complete happiness. It evidently belongs to this subject, to try the 
reverse, that we may understand that our infelicity must necessarily 
correspond with our want of conformity to the divine command, just 
noticed. If it be acknowledged that love constitutes our happiness, 
it follows, of course, that our infelicity must correspond with our 
want of love, and rise in an exact ratio with our hatred. 

If we examine the divine requirement, in which our duty to one 
another is enjoined, we shall at once be satisfied that he who com- 
manded us to love our neighbours as ourselves, saw that our happi- 
ness necessarily depended on this duty, and designed the command- 
ment and ordained it unto life. It seems impossible to express this 
doctrine more plainly or more beautifully than in the words of the 
sweet singer of Israel : " Behold, how good and how pleasant it i3 
for brethren to dwell together in unity ! It is like the precious oint- 
ment upon the head, that ran down upon the beard, even Aaron's 
beard ; that went down to the skirts of his garments ; as the dew of 
Hermon, and as the dew that descended upon the mountains of Zion ; 
for there the Lord commanded the blessing, even life forever more." 
But that our conviction may come short in nothing, let the opposite 
of this happy fraternity be examined. What now presents itself ? 
Rational human beings acting contrary to reason and in violation of 
humanity, hateful and hating one another, while every evil work is 
the employment of their hearts and hands. The weight and mea- 
sure of all this wickedness, is the exact weight and measure of 
infelicity endured by these workers of iniquity, and the distance 
they are from loving each other as they love themselves, is the 
precise distance they are from that enjoyment which satisfies the 
soul. 

Keeping in view the maxim of the poet, which heads these re- 
marks, and endeavouring to preserve a due harmony in the argu- 
ments here presented, I will add, by way of conclusion, that the two 
commandments, which have been noticed, are a perfect example of 
the whole duty of man in all its various operations, through its infi- 
nite variety of particulars ; and that our arguments relative to them, 
will apply, exactly, to every duty binding on us, as rational, moral 
beings. 



172 



APPENDIX. 



BLINDING INFLUENCE OF PREJUDICE. 

When the venerable Murray resided and preached in Boston, & 
young man from the interior of Massachusetts, went into that town 
to establish himself in business. On leaving the paternal mansion, 
the father, who was a rigid Calvinist Baptist, was above all things, 
very particular in charging his son to beware of that dreadful Mur- 
ray, and his more dreadful doctrine. Dr. Stillman was a great fa- 
vourite of the father, though it seems he was not sufficiently acquaint- 
ed with him to recognize his person. On his meeting, he charged 
his son to attend, and in his sentiments to have implicit confidence : 
adding, " Go not near that Murray, on peril of your soul's eternal 
destruction ; for his doctrine is the snare of satan." 

When a person is prohibited in that which he sees free to others, 
a greater desire is generally created by the very prohibition, to know 
what the "forbidden fruit" can be. It was so with this young man. 
For some time he remembered and rigidly regarded the paternal in- 
junction ; but his curiosity increasing, the more he thought upon the 
subject, — and considering " himself sage," he at length ventured to 
hear Mr. Murray deliver a lecture. The young man was much dis- 
appointed. He had expected, according to the assurance of his father, 
to hear every thing bad; but nothing fell from the lips of the venera- 
ble speaker, which was not, on the contrary, very good. So agreeable 
was his disappointment, that he renewed his attendance on Mr. Mur- 
ray's meeting; till at length he became a believer in the final resto- 
ration, and joined Mr. M.'s society. 

The father, hearing of his son's alteration in his views, harnessed 
his horse with all possible haste, and drove, Jehu like, into town.— 
It was of a Saturday night that he arrived, and he hastened to ac- 
cuse his son of infidelity, and to warn him of his eternal danger. — 
After considerable conversation upon the subject of doctrines, which 
had the effect to make the enraged father a little more conciliatory, 
it was agreed, on the morning of the Sabbath, that the father should 
attend the son's meeting in the forenoon; and in the afternoon the 
son should the father's. The son's meeting was Mr. Murray's ; and 
the father's, Dr. Stillman's. Accordingly, at the proper time, they 
both set out for Mr. M.'s place of worship, but as the father was a 
stranger in town* the son succeeded iji conducting him to Dr. Still- 
man's meeting, which the former supposed all the while to be Mr, 
Murray's. On returning from meeting, the young man inquired^ 
" Well, sir, how did you like my minister ?" 44 Oh," said the father, 
"he was most abominable; there was not a word of truth in all he said; 
don't I conjure you, go there again!' 



APPENDIX. 173 

According to agreement, the son was to accompany the father 
in the afternoon. " Now," said the old man, " we shall hear some- 
thing from Stillman, by which I pray you may be benefitted." The 
son conducted him to Mr. Murray's meeting. The father, supposing 
Mr. M. to be Dr. S. swallowed every word most eagerly, occasionally 
calling the attention of his son, to the animating speaker. After 
their return, the old man was again interrogated — " How did you 
like the discourse ?" 44 Most excellently,'" said the father, " that is 
what I call the truth— the bread of life. If you would be wise, my 
son, attend where we attended this afternoon, and believe the doctrine 
there preached — but beware of the doctrine of Universal Salvation; it 
will ruin your soul." 

The son smiled at the prejudice of his father, saying: "How to- 
tally does prejudice blind us. This day, my parent, ' I have caught 
you with guile.' The sermon you heard in the morning, and which 
you so much abominated, was not delivered, as you supposed, by 
4 that dreadful Murray,' but by your idol Stillman. He it was, whom 
you have just charged me to avoid. And he, who preached this after- 
noon, whose doctrines you so eagerly swallowed, and so zealously 
extolled, was that very Mr. Murray, whom you so imach despised, 
Henceforth, let us learn to abate the violence of our prejudices, and 
to condemn no man or his sentiments unheard." — Chr. Intel, 1825, 



ADDRESS OF THE PHILADELPHIA INSTITUTE, 

December 11, 1834. 

The Philadelphia 44 Young Men's Universalist Institute,' 1 to the 
young men enjoying the same precious faith, wherever scattered 
abroad — Greeting : 

Brethren — The improvement of the mind is a subject which 
cannot be too warmly urged upon the attention of rational beings, — 
Created, as mankind have been, in the spiritual image of the living 
God, possessing a capacity for improvement which the Deity has 
seen proper in infinite wisdom to deny to the lower orders of creation, 
and susceptible, as we are, of making undefined advancements in 
useful knowledge, it behoves us duly to realize the obligations which 
the possession of intellectual powers impose; and it also becomes us 
so to improve the talent and opportunity we enjoy, as shall evince 
that we are neither ungrateful for the favors conferred upon us by 
the Author of our being, nor insensible to tl?e weighty advantages 
15* 



174 



APPENDIX. 



which must ever be consequent of due attention to the improvement 
of the mind. 

The cultivation of an acquaintance with matters of a religious 
character is, in our humble judgment, especially incumbent on the 
race of man. Constituted religious beings, and furnished with so 
many facilities for inei easing the store of divine knowledge, mankind 
are peculiarly and solemnly obligated to yield to this matter, the at- 
tention its importance demands. And we should not be unmindful 
that every advance made in a knowledge of divine things, has the 
promise of a proportionate increase of the spiritual happiness so suit- 
able to our moral nature. 

Impressed with these and similar considerations, a number of the 
young men attached to the Fir&t Universalist Society in Philadel- 
phia, and others, organized the "Young Men's Universalist Institute;" 
and the experience of more than nine months having satisfied us of 
the utility of such institutions, we have thought proper to lay the sub- 
ject before you in the form of an address. 

An article in our Constitution declares* that u the primary object 
of this Institute shall be the improvement of our minds in reference 
to an acquaintance with the doctrine of the final reconciliation of all 
things." We need not state that this doctrine is the most prominent 
and important feature of the revelation from God to man ; nor need 
we inform you, that it is of all subjects the most glorious and sub- 
lime. It is a theme in the contemplation of which every Christian 
Philanthropist must rejoice; and it is a doctrine which, in our judg- 
ment, is peculiarly and super-eminentJy honorable to God, and con- 
ducive to the well-being of mankind. It seems to follow, that he who 
is most intimately acquainted with the proofs, bearings, and influ- 
ences thereof, must have the most honorable and reverential views of 
the Supreme Being; and that he who is most deeply imbued with its 
heavenly and life-giving spirit, must enjoy the most of that celestial: 
peace which our Divine Master guaranteed to those who believe and 
obtey the truth. 

To effect the aforesaid primary object of our Institute, we assemble 
one evening in each and every week. The first half-hour is devoted 
by the members to the perusal of such books or papers as may be at 
the disposal of the society. We are happy to say, that the publishers 
of the several religious periodicals published in Philadelphia, have 
cheerfully complied with our request for a gratuitous copy of their 
works- 

At the expiration of the first half-hour above referred to, the Presi- 
dent calls to order, and reads a chapter from the New Testament, 
immediately following the lesson of the preceding meeting. The 



APPENDIX. 



175 



subject is then open for remark. Each member is at liberty to offer 
such observations and suggestions on any part of the chapter, as may 
occur to him, and in this manner about an hour is usually devoted. 
After the subject is declared to be closed for the evening", the Presi- 
dent may call upon any member to read aloud such printed sermon 
or essay on the Evidences of Christianity, or other useful topic, as 
to him may appear most suitable for the occasion. The meeting is 
then adjourned. 

In addition to our stated weekly meetings, we have a regular 
monthly lecture delivered in our hall, by such member of the Insti- 
tute as may be appointed for that purpose. To the monthly lectures 
a general invitation is given, while to the stated weekly meetings 
such young men only are admitted as may be introduced by the 
members. 

We have laid the foundation for a library of useful books; and we 
hope in time to own a collection of Theological works, which will 
materially assist us in accomplishing the object contemplated in our 
organization* 

We may here remark, that our current expenses are discharged 
by a stated monthly contribution from each of the members. 

Having thus briefly stated the primary object of our Institute, and 
the general manner of procedure at our meetings, it may be proper 
to notice a few of the advantages which must result from institutions 
of the same general character. 

Basing our faith, as we do, in the testimony of divine revelation,, 
many benefits must result from a careful investigation of the sacred 
oracles. In addition to the profit immediately accruing to ourselves, 
there are advantages which must thence arise in reference to our op- 
posing brethren. We naturally feel a desire to bring others to a 
knowledge of the truth as it is in Jesus, to the end that we may re- 
joice together in the great salvation of our God. But we cannot rea- 
sonably hope to bring our neighbours, into the light, if we ourselves 
are in darkness. We must know not only what we believe, but why 
we believe; and we must know this in such a manner as will enable 
us to give a reason of the hope that is within us.. And the only way 
in which we can obtain this desirable knowledge, is, by studying the 
Scriptures. Unity of effort will enable us to become more intimately 
acquainted with the subject matter of revelation, than we could rea- 
sonably hope for from unassisted individual investigation. 

Besides, in meetings of the kind referred to in this Address, young 
men have opportunities for ^improvement in public speaking. And 
as none but friends and acquaintances are permitted to be present 
when the members offer their remarks, much of the restraint and 



176 



APPENDIX. 



timidity experienced by those unaccustomed in this way to express 
their thoughts, is removed. The particular advantages growing out 
of this consideration, are so apparent, as to preclude the necessity for 
enlargement. 

Not among the least of the benefits resulting from associations cor- 
respondent to the general character of our Institute, is, the acquaint- 
ance, and consequent friendship, formed between young men of a 
common faith. Union is strength — but union supposes acquaintance, 
no less than a community of interest. Many of us can refer to a 
period not two years since, when we were but partially acquainted 
one with another, though attendants generally of the same religious 
meeting; and we are satisfied that the want of social intimacy has 
been, and still is, a bar to the prosperity and enjoyment of many re- 
ligious societies. 

In connexion with the primary object of our Institute, original 
essays on moral and religious subjects are presented and read before 
the members by those of our number who choose thus to employ a 
portion of their leisure hours. The advantages of this measure are 
equally apparent with the particulars before adverted to: and we be- 
lieve that a little reflection will satisfy all our young brethren every 
where, of the utility of such institutions as are herein spoken of. 

May we not, then, confidently and affectionately recommend this 
matter to your early and energetic attention ? We feel fully con- 
vinced, that were such an Institute established by the young men, 
attached to every Universalis Society in the land, the members would 
not only be promoting their own individual interests; but they would 
also be specially instrumental in furthering 44 the faith once delivered 
to the saints." 

Brethren think of these things ; and may He of whom and whose 
we are, direct our minds into the way of life, and our feet to the paths 
of pleasantness and peace. 

In behalf of the Institute. 

ELIJAH DALLETT, Jr. President. 
Attest. Wm, Sayre Heysham, Sec*y. 



MORALITY OF UNIVERSALISM. 

. .As the evidences which support the doctrine of Universal Salva •. 
tion multiply to the understanding of its opposers, and as their weight 
accumulates in the sober judgment of men, as is natural in all such 
cases v efforts are made to stigmatise a doctrine, against which, neither 



APPENDIX. 



177 



Scripture nor reason can be made to bear testimony. Not unlike this 
kind of procedure was the conduct of the old Pharisees, who endea- 
voured to stigmatize the uncontrovertible miracles of Jesus, as being 
effected by the agency of Beelzebub. Affected piety, which, like Je- 
hu, calls on all to behold its zeal for the Lord, loudly and eloquently 
contends that the doctrine of Universal Salvation is dangerous to the 
interests of religion and morality, and that it therefore ought not to 
be countenanced in society, even if it is true. When learned minis- 
ters can find reason to justify themselves, in making such declara- 
tions, the many who are in the habit of believing what their preach- 
ers say, without giving themselves the trouble of inquiring concern- 
ing the strict propriety of what comes from the sacred desk, are 
ready to give to such statements full and unreserved credit. It can 
be of but little use to try the power of the most convincing testimony 
and argument to convince people who have imbibed these notions 
of the truth of a doctrine, which they are confident would demolish 
the whole superstructure of religion and morality. People in general 
are not prepared to see the cause of religion forsaken ; they cannot 
be persuaded to dismiss themselves from all moral obligations, for the 
sake of embracing a doctrine, which they believe would eventuate in 
such deplorable consequences. Behind such a battery as this, the 
clergy who oppose the doctrine of Universal Salvation, feel themselves 
tolerably secure; and will so continue until this refuge of lies be re- 
moved. 

The reader is now called on to consider cautiously this great and 
formidable objection. He is not now invited to examine the evidences 
in favour of this doctrine, which is supposed to be so pernicious in 
its effects; but to examine the objection itself, and by itself. The 
question is this; is it reasonable to believe, that, if the doctrine of 
Universal Salvation were generally received, and entire confidence 
placed in its divine reality, religion would disappear, and all moral 
obligations be disregarded? 

How shall we try a question of such importance? — How and 
where shall we make our first attack on this most formidable for- 
tress? Driven from every other entrenchment, our enemy has con- 
centrated his whole force at this one single point! Here then w r e 
meet him; and here we are glad to meet him; for from this, his 
own chosen ground, he can never retreat. If he fails here, his defeat 
is complete and final. 

Reader, if you entertain any fear, you are not in a suitable condi- 
tion to engage in our proposed enterprise. This very fear is all 
which renders our adversary formidable. Look at that huge mass, 



178 



APPENDIX. 



which appears like a mountain before you ! There is no solidity 
there. Approach it, and it recedes ! 

What is religion, and in what does it consist? It is allowed by 
all, that its whole substance is love to our heavenly Father and to 
one another. Can a belief in God's universal, unchangeahle and effi- 
cient goodness to man prevent our loving him and one another ? — 
Was there ever a more gross absurdity? Go to the clergy, who often 
reiterate this objection, which we are now considering, and ask them 
if a belief that our Father in heaven loves all men, and has appointed 
us all to enjoy him forever, would alienate their affections from him, 
and from their fellow heirs of salvation? Will they answer in the 
affirmative ? Then let them be honest, for once, and openly state 
that all the time in which they have pretended to desire the salvation 
of mankind, and in which they have offered up prayers to God, that 
he would graciously convert sinners, and sanctify them for heaven 
and happiness, they have acted the part of hypocrisy. If the prodi- 
gal's elder brother, who was angry with his father for receiving with 
compassion, his penitent son, had spent days and nights before in 
making supplications to his father, to have compassion on his bro- 
ther, his anger would have betrayed an hypocrisy similar to this 
which characterises our opponents. But as the comparison now ap^ 
pears, it is much to the disadvantage of our adversaries. Let us ad- 
mit another comparison. Suppose that those labourers in the vine- 
yard who bore the burden and heat of the day, had, during their la- 
bours, made many petitions, even with tears, to the owner of the 
vineyard, in behalf of those who were spending their time idly in the 
market places ; suppose they had expostulated with the master, and 
had endeavoured, by all possible persuasions, to move him to have com- 
passion on them, and grant them the same blessed penny which they 
were to receive ; their murmuring at the good man for giving them 
as much as they themselves received, would have resembled the com- 
plaints which are necessarily embraced in the objection under con- 
sideration. But our modern Pharisees have added one degree to the 
character of hypocrisy, which was reprimanded by the parables of 
the Saviour. 

What is morality? Is it not the natural effects of our love to our 
Creator and to our fellow creatures ? In relation to our neighbours^ 
shall we not be moral, if we truly love them? And if the belief that 
our Father in heaven love them, connected with the examples of his 
love, will not induce us to love them, what will? If the goodness of 
God to ourselves, naturally alienates our hearts from him ; and if the 
assurance of his favour to our fellow-creatures will naturally incline 
lis to hate them, then is there validity in the objection we are com 



APPENDIX. 



179 



sidering; but if the reverse is true, then is the whole objection re- 
moved. 

Let this general subject be tried by reducing it to a practical ques- 
tion, in a small circle. Let the parent of a family of children, father 
or mother, become fully persuaded that God does, in deed and in 
truth, love this whole family; that Jesus Christ is in fact the Saviour 
of this family; and that they are all the blessed heirs of everlasting 
life; will this belief render this parent unjust, unkind, and even un- 
merciful to this family ? We know that nothing can be more repug- 
nant to reason than such a conclusion. 

Though it seems impossible to see this subject in a clearer light, 
we may look at it in the following shape. Let an affectionate mother 
be persuaded to believe that the infant in her arms is the object of 
divine indignation, and this mother's heart must either transform 
into the image of this indignation, or revolt from the being who is 
supposed to exercise it. And this evident fact leads us to reflect on 
what all history confirms; that the belief of eternal enmity in God 
has produced perpetual enmity in man. 

It is a fact which no one will deny, who is acquainted with the 
history of the church, that its darkest ages have been the most free 
from the doctrine of Universal Salvation, and the most remarkable 
for impiety and immorality. And it is in sober faithfulness that we 
now assert, that the very image of hell has most manifestly appeared, 
in the unmerciful persecutions practised by those who believed in its; 
strict eternity ! 

Those who urge the objection under consideration, are requested 
to name some sort of immorality, which has been unknown to the 
world, only when and where the doctrine of Universal Salvation has 
been believed. They are called on to hold up those impious frauds, 
which were never practised by a hierarchy who believed in the end- 
less misery of millions of human beings, but which have been invent- 
ed and practised by those few, who have believed and preached the 
doctrine of universal holiness and happiness. 

While the writer of this regrets, with deep humility, the too visible 
want of conformity, in professed Universalists, to the pure maxims 
of our divine religion; he most sincerely thanks the Director of 
hearts, that there are so many, who profess a contrary faith, whose 
lives are infinitely better than the doctrine which they believe. — 
Universalist Magazine, vol. vii. p. 206. H. B. 



180 



APPENDIX. 



AN ADDRESS TO THE DEITY. 

Supreme Majesty of Heaven! wilt thou permit those sensitive 
powers, and faculties of mind, which thou hast combined in me, to 
speak in thine ear? Yes, I am assured, though thou art infinite in 
thy glorious perfections, it is not inconsistent with thy greatness to 
indulge the aspirations which it is thy pleasure to awaken in the 
most humble being which is the production of thy hand. 

When I behold thee in those twinkling stars, which attract my 
wondering eyes, and contemplate thy wisdom, thy power and thy 
goodness, which are displayed, in all their perfections* in those un- 
numbered worlds, my heart and all my affections are kindled into 
devotion, and my whole soul becomes one flame of grateful incense 
on thine altar. O Lord, thou wilt accept it, for that flame is thine 
own breath. 

And when the curtains of the night are withdrawn, and the glory 
and beauty of the morning call me from sweet and refreshing slum- 
bers, and mine eyes are opened to behold the welcome ruler of the 
day, who advances, at thy command, to scatter unnumbered blessings 
through earth and sea, the outgoings of the morning rejoice my 
heart, and inspire devotions, which are as fervent and as acceptable 
to thee, as those of the evening. 

When, directed by a portion of thy wisdom, I contemplate thy 
varied goodness, the productions of the several seasons of the year, 
which are abundantly ample to supply the wants of creation, and so 
perfectly adapted to the constitutions and appetites of those beings 
who wait to receive their food from thee, my heart becomes extend- 
ed in gratitude, and seeks the fellowship of every living thing to 
assist in rendering to the giver of every good and perfect gift, the 
grateful homage due for such mercies. 

But as it has suited the counsels of thine unerring wisdom, that 
man shall be raised to a scale of being, which shall be free from the 
imperfections of his earthly nature and constitution, thou hast, in 
goodness, appointed, that the imperfections of the present state shall 
serve to bring to dissolution our present mode of existence, that the 
more glorious may succeed. This, thy divine favour, thou hast 
brought to light through the brightness of thy glory, whom thou hast 
appointed Lord of the dead and of the living. When enlightened by 
thy word, and quickened by thy grace, I am enabled to realise these 
gospel truths, and connect with them thy gracious favour in the for- 
giveness of my transgressions, repentance, humility, gratitude, and 
joy unspeakable, seem to vie with each other, in a heart which now 
loves thee to the fulness of all its powers. 

Wilt thou, O my God, preserve in me these hopes and joys, and 
keep alive this celestial fire of sweet devotion, that by their influence 
the powers of temptation may be resisted, and the soul that loves thee 
preserved from eviL-^i/ni*?. Mag. vol. vii. p. 102. H. B> 

END. 




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